BL  85  .D85  1894 
Dunlap,  S.  F.  1825-1905 
The  Ghebers  of  Hebron 


THE 


GHEBERS  OF  HEBRON 


AN   INTRODUCTION   TO 

THE  GHEBORIM  IN  THE  LANDS  OF  THE  SETHIM,  THE  MOLOCH 
WORSHIP,  THE  JEWS  AS  BRAHMANS,  THE  SHEPHERDS  OF  CANAAN, 
THE  AMORITES,  KHETA,  AND  AZARIELITES,  THE  SUN-TEMPLES  ON 
THE  HIGH  PLACES,  THE  PYRAMID  AND  TEMPLE  OF  KHUFU,  THE 
MITHRAMYSTERIES,  THE  MITHRABAPTISM,  AND  SUCCESSIVE  ORI- 
ENTAL  CONCEPTIONS   FROM    JORDAN   FIREWORSHIP   TO   EBIONISM 


SAMUEL  FALES  DUNLAP 

AUTHOR    OP  "VESTIGES  OF    THE    SPIRIT-HISTORY  OF    MAN,"   "  SoD,  THE  MYSTERIES  OF  ADONI, 
AND  "SOD,  THE  SON  OF  THE  MAN" 


The  Geboriin  that  were  of  old.— Genesis  vi.  4 


1894 


Copyright,  1894,  by 
SAMUEL  FALE8  DUNLAP 


PEEFAOE. 

There  was  a  line  of  "High places"  running-  from  the  pyramids 
of  Gizeh  through  Philistia,  Raman,1  Salem,  Shiloh,  Beth 
Shems,  Moab, — to  Bel's  Tower  at  Babylon.  They  were  sacred 
to  Bal  or  Bel  (El)  the  Sun.  In  Syria,  Moab,  and  Mesopota- 
mia they  built  temples  on  elevations  natural  or  artificial. 
Salamah  is  said  to  have  built  one  bamah  (highplace)  to  Ka- 
mos  in  Moab,  and  another  to  the  "  King "  (Malak,  Moloch) 
among  the  Ammonites.  The  bamoth  were  probably  the  old- 
est highplaces  and  temples  of  the  Asarim,  Asarielites,  or 
Syrians.  The  Great  Highplace  was  at  Gabaon.2  There  Bel- 
Saturn  3  met 4  his  worshippers  on  Saturn's  Day. 

Mse  (Masses,  or  Moses 5)  was  of  the  race  of  the  Chaldaeans. 
The  Chaldaean  Mithra  had  his  Seven  Bays,  and  Moses  his 
Seven  Days.  The  other  planets  which  circling  round  the  sun 
lead  the  dance  as  round  the  King  of  heaven  receive  from  him 
with  the  light  also  their  powers  ;  while  as  the  light  comes  to 
them  from  the  sun  so  from  him  they  receive  their  powers 
that  he  pours  out  into  the  Seven  Spheres  of  the  Seven  Planets 

1  The  city  was  upon  a  hill ;  and  still  another  ascent  up  to  the  Highplace.— 1  Sam. 
ix.  13,  14,  25  ;  x.  5. 

2  The  abode  of  Iahoh  was  on  the  Bamah  at  Gabaon.— 1  Chron.,  xvi.  39. 

3  Alohim,  the  Semite  dual. 

4  Numb.,  xxiii.  4,  16. 

5  The  Chaldaeans  considered  fire  and  light  each  as  having  the  two  genders,  like  Bel, 
Mithra,  As  (Ash),  Alahim,  Asar.  Consequently,  Simon  Magus  lets  the  Divine  female 
fire  be  severed  from  the  Male  Fire,  just  as  Genesis,  ii.  21-23  severs  the  Woman-fire 
(Ashah,  Aishah,  Isis)  from  the  Masculine  Adam  (Adon,  Lunus).  Alahim  (Elohim)  is 
the  Spiritus  Divine,  a  dual  principium  in  Genesis,  i.  1,  2  ;  and  in  the  male-female  fike 
of  Simon's  theory  Spirit  is  the  God.— Hippolytus,  vi.  18;  John  iv.  24.  Thus  the 
severed  pairs  are  Bel  and  Beltis,  Mithra  and  Mithraitis,  Adon  and  Danae,  Adam  and 
Damia  (Keres),  As  and  Isis,  Asar  and  Sahra  or  Sarah,  Menes  (Men)  and  Mene,  Amon 
and  Mona,  Lunus  and  Luna  :    £  .     Genesis,  i.  ii.  is  from  the  Chaldaean. 


iv  PREFACE. 

of  which  the  sun  is  the  centre.1  The  ancient  world  was  one  of 
fire,  gnosis,  civilisation,  and  inferences  which  resulted  in  re- 
ligious systems  that,  although  externally  and  nominally  dis- 
tinct, were  founded  in  one  common  philosophy — the  distinc- 
tion between  spirit  and  matter.  Spiritus  means  breath,  from 
spiro,  to  breathe.  Spiritus  as  the  breath  of  life  was  considered 
fire  ;  but  it  is  an  unknown  quantity  in  the  oriental  philosophy, 
intended  to  express  the  abstract  idea,  "  life."  It  cannot  be 
proved  to  correspond  to  any  idea  that  can  be  grasped  by  the 
mind,  since  the  word  (meaning  breath  of  life)  designates  a 
status, — not  an  entity  but  only  a  result.  Life  is  a  condition,  a 
state,  a  result  of  previous  conditions.  Therefore  the  use  of 
the  word  pneuma  or  spiritus  to  indicate  a  certain  thing  is  un- 
authorised. The  ancients  invented  a  term  for  life,  which, 
since  vitality  is  a  result,  a  state  of  matter,  fails  to  express 
what  it  was  coined  to  express, — a  substance,  an  entity. 

The  birth  of  man  is  entirely  owing  to  nature,  which  has 
made  provision  for  it.  Like  the  grass,  we  are  born  from  a 
parentage,2  not  from  a  philosophy  or  a  theology.  Since  Nat- 
ure is  the  authority  for  human  existence  the  human  thought 
should  be  based  on  facts,  and  not  on  oriental  substitutes  for 
truth.  The  past  teaches  us  human  errors.  The  theory  of  spir- 
it and  matter  pervaded  the  orient  from  the  time  of  the  early 
Ghebers  down  through  the  Christian  centuries.  The  idea  of 
spirit  as  a  Cause  is  found  in  all  the  great  oriental  religions. 
We  find  it  in  those  of  El,  Bel,  Iao,  and  Iahoh, — in  the  Seven 
Bays  of  the  Chaldaean  Mithra  and  the  Seven  Days  of  Genesis. 
From  the  Sun  came  fire  and  spirit.3     This  was  the  astronom- 

1  Julian,  Oratio  4.  135. 

3  The  life  of  the  embryo  animal  reproduces  very  exactly  that  of  the  cellular  tissues 
of  the  plants.  The  form  is  sketched  and  marked  out  in  the  first  times  of  the  evolution. 
— Dareste,  p.  103.  Let  man  catch  some  germ  diseases,  and  he  will  soon  recognise  that 
he  is  a  part  of  nature. 

3  Diodor.  Sic.  I.  11.  p.  15.  Wesseling.  Cyrus  swore  by  Mithra  (Rawlinson,  Seventh 
Monarchy,  027  ;  Xenophon,  Cyropaedia,  viii.  3.  §  53)  as  the  Jews  did  by  Iah. — Exodus, 
xvii.  10. 


PREFACE.  v 

ical  religion  of  the  Cbaldaeans,  Jews,  Persians,  Syrians,  Phoe- 
nicians and  Egyptians. 

The  records  of  the  Jews  contain  the  literature  of  the  fire- 
worship.  We  trace  this  people  back  to  a  most  interesting- 
source  the  city  of  the  Achabara  then  occupied  by  a  race  of 
mighty  warriors  called  the  Kheta  (Hetha)  who  defended  them- 
selves later  against  Piamses  the  Great.  It  stood  in  the  moun- 
tains west  of  the  Dead  Sea  where  Chebron,  one  of  the  oldest 
cities  of  Judah  (now  called  Hebron),  stands.  The  word  Acbar 
means  'mighty,'  and  the  Egyptians  knew  the  Achabara  by 
that  name,  for  at  an  early  period  they  never  entirely  conquered 
them.  From  the  word  Cabar  or  Gabar  (also  meaning  '  mighty  ') 
comes  the  word  Geber  or  Gheber  which  (as  the  Kheta  of  Khe- 
bron  were  fireworshippers)  was  in  time  used  to  denote  the  an- 
cient people  who  were,  like  all  the  Old  Canaanites,  very  much 
controlled  by  that  form  of  religion. — Genesis,  xxii.  7  ;  Deut. 
v.  24 

Our  subject  is  what  a  Greek  dramatist  called  '  the  immor- 
tal light  of  fire,'  with  which  we  propose  to  connect  the  '  Ca- 
naanite  fires  in  the  land  of  Seth.'  The  results  of  a  supposed 
action  of  solar  heat  or  spirit  upon  the  earth-forms  of  matter 
are  plainly  seen  in  the  Oriental  Philosophy.  It  has  therefore 
appeared  absolutely  indispensable  in  this  treatise  to  provide 
the  reader  with  the  facts,  evidences,1  and  criticism  requisite  to 
enable  the  student  of  the  records  of  the  past  to  understand 
the  ancient  utterances  to  which  his  attention  is  directed.  Be- 
fore the  works  of  Movers,2  of  the  author  of  '  Supernatural  Re- 
ligion,' and  of  the  author  of  '  Antiqua  Mater  '  no  such  treatise 
as  the  present  could  have  been  readily  prepared.  The  extracts 
given  further  on  are  translations  that  deliver  the  very  spirit  of 

1  The  proper  names  in  the  Hebrew  Bible  have  been  read  without  the  points,  be- 
cause these  were  not  in  existence  in  the  centuries  before  our  era. 

2  Movers  is  quoted  by  Gerhard  in  his  Griechische  Mythologie,  and  has  been  praised 
by  Theodore  Parker.  Chvvolsohn  quotes  Movers  in  his  work  on  the  Ssabians. — Mas- 
pero,  too,  quotes  Movers. 


Vl  PREFACE. 

the  orient,  breathing-  that  essence  of  the  oriental  philosophy 
that  was  associated  with  the  fire  of  the  King-  Sun. 

The  red-hot  '  Divine  Conception  holds  the  first  place  ! — Chaldaean  Oracle. 

The  Chaldaean  held  that  all  things  are  the  progeny  of  One 
Fire,  that  the  Primal  Fire  did  not  enclose  his  power  within 
matter  by  works  but  by  mind,  for  the  Architect  (the  Logos)  of 
the  fiery  world  is  the  Mind  of  mind.  Consequently  "  the  Fire- 
heated  Ennoia  holds  the  first  rank,  and  afterwards  comes  the 
first  of  the  immaterials  or  spirituals.  So,  too,  the  soul  was 
held  to  be,  by  the  Power  of  the  Father,  bright  fire  ;  remains 
immortal,  and  is  the  mistress  of  life.  Compare  Genesis,  ii.  7. 
Moreover  the  Chaldaean  Logos  was  the  Father  -  begotten 
Light,  for  he  alone,  having  gathered  from  the  power  of  the 
Father  the  flower  of  mind,  is  able  to  understand  the  Paternal 
Mind  (— Proklus,  in  Timaeum,  242,  Cory,  253,  254;  Hermes 
Trismegistus,  I.  6  ;  Jeremiah,  li.  7,  13).  Like  a  Jew,  Simon 
the  Gittite  held  the  intelligible,  mind-perceived,  and  visible 
nature  of  Fire  ;  that  the  beginning  of  all  things  is  boundless 
Fire.2  And  the  Hindu  sage  declared  that  when  the  Divine 
Being  formed  out  of  the  waters  the  Spirit,  He  looked  on  it, 
and  its  mouth  opened  like  an  egg :  out  of  its  mouth  pro- 
ceeded the  Word,  and  from  the  Word  came  forth  Fire  ! 

S.  F.  Dunlap, 

Graduated  at  Harvard  in  1845. 


1  Primal  Conception,  Creative  Mind,  heated  by  fire  (purithalpes).  For  God  is  the 
life  of  all  things  in  conception. — Philo,  Legal  Allegories,  1.  29.  The  soul  is  life  or  has 
life.— Justin  Martyr,  Dial.,  p.  36. 

2  Matthew,  iii.  11. 


INTRODUCTION 

When  the  sacred  scribes  of  a  Great  Temple  in  tlie  East 
wrote  a  work  of  magnitude  describing  the  construction  of  the 
Temple,  the  rules  for  the  priests  and  the  people,  all  the  regu- 
lations essential  for  the  government  of  a  theological  state,  pro- 
visions for  cities  of  the  priests,  cities  of  refuge,  singers  in  the 
temple,  levites,  laws,  revenues,  a  fundamental  philosophy  and 
a  religion  laid  down  with  directions  for  the  observance  of 
stated  religious  festivals  on  the  new  moons  and  the  sabbaths 
and  everything  carefully  prescribed  like  a  ritual — no  matter 
whether  the  work  takes  on  the  appearance  of  history  or  any 
other  shape, — we  should  expect  to  find  the  theological  element 
dominating  and  the  chief  thing  pervading  it.  Such  a  work  is 
both  civil  and  religious  in  character,  exhibiting  the  art  of  gov- 
ernment by  the  Temple  in  the  centre  of  an  Arabian  people. 
It  was  indeed  "  the  call  of  the  preacher  in  the  Desert  !  " 

The  successes  of  the  Makkabi,  in  the  2nd  century  before 
Christ,  set  up  the  Jews,  for  the  first  time  in  history,  in  power 
and  renown,  and  ultimately  at  a  later  period  led  to  the  produc- 
tion and  combination  of  the  entire  body  of  Hebrew- Jewish 
Scriptures  in  one  great  pandect, — the  mega  biblion.  In  this 
present  volume  we  are  considering  a  condition  of  Judrea  and 
Arabia  before  the  Books  of  Moses,  were  written.  To  under- 
stand what  preceded  the  Hebrew  Scriptures  we  have  to  learn 
the  religion  of  the  Mysteries  of  Dionysus  in  Arabia,  the  Mys- 
tery of  Iacch  or  Iauk  in  Arabia  with  his  Seven,  the  Mystery 
of  the  Adon-Adam,  the  Mysteries  of  Kronos  in  Phoenicia,  the 
Osiris  Mysteries,  and  all  the  Jewish  Mysteries  from  the  Ara- 
bian Lifegod  And  in  Audah  or  Iaudah  (Ieudah)  down. 

When  the  Scribes  of  the  Jewish  Temple  made  the  state- 
ments in  Genesis  the  Books  of  Hermes  were  already  in  exist- 
ence, as  could  have  been  supposed  from  the  identity  of  the 
verses  of  Genesis  i.  with  several  of  the  passages  in  the  Poi- 
mander  of  Hermes.     The  Jewish  philosophy  rested   on   the 


x  INTR  01)  UG  TION 

doctrine  of  spirit '  and  matter, — the  basis  of  the  entire  oriental 
philosophy  from  the  Nile  to  India,  including-  Assyria  and 
Babylon. 

Chapter  Four  deals  with  the  emigrations  from  Philistia  or 
Canaan  into  the  Delta  of  Egypt  and  the  connection  of  the 
Canaanite  worship  with  the  Osirian.  Our  endeavor  has  been 
to  connect  Palestine  with  Memphis  in  philosophy,  in  the  com- 
mon use  of  Semitic  names,  in  close  observation  of  the  stars, 
and  in  religious  sentiment.  This  similarity  must  be  kept  in 
view  in  reading  the  Hebrew  Bible. 

We  next  proceed  to  Hebrew  gnosis,  Philo  and  the  Semitic 
Kabalah,  and  close  the  book  with  Messianist  and  Christian 
movements,  the  Nazoraioi  (Nazori)  of  Matthew,  Acts,  and  Epi- 
phanius.2  In  about  the  year  176-177  Athenagoras  makes  no 
mention  of  Iesu  or  his  crucifixion  ;  speaks  of  the  Logos ;  who 
is  (according  to  the  Sohar  to  Gen.  xl.  10  and  Matthew,  xxv.  34) 
the  Anointed  King.3  In  176,  therefore,  there  were  Iessaians 
who  believed  what  the  Logos  told  them,  and  had  a  body  of 
divinely-given  instructions  or  teachings.4 — Athenagoras,  ed. 
Otto,  pp.  50,  51,  174. 

1  "  iubar  sancti  spiritus,"  =  the  sunbeam  of  the  holy  spirit. 

?  See  the  Postscripta,  pp.  1002-1006.  On  page  353,  for  "Markion's  First 
Apology,"  read  Justin's  First  Apology. 

a  This  was  Jewish  doctrine.  Acts,  viii.  1,  supplies  an  Ecclesia  and  apostles, 
but  Joseph  us  knows  none  at  all. 

4  Preceptis  utpote  non  humanis  sed  a  deo  traditis.  Athenagoras  p.  170 
strictly  objects  to  too  much  kissing  ;  and  says  that  the  rule  of  the  order  is  to 
regard  her  as  his  wife  whom  he  has  married  legally.  But  having  the  hope  of 
eternal  life  they  contemned  the  things  of  this  life. — p.  170.  Philo  called  these 
Essaians  and  Therapeutes  ;  Josephus  calls  them  Essenes.  They  were  Jews  wor- 
shipping the  Logos.  — Rev.  xix.  8,  13.  Epiphanius  calls  them  Iessaians.  In 
the  Apokalypse,  xiv.  4,  xix.  11,  13,  they  are  looking  for  the  Coming  of  the  Logos. 
Philo  Judaeus  is  one  who  believed  in  a  Great  Archangel  who  was  the  Logos,  but 
not  in  the  flesh.  The  sriRiT,  then,  and  the  power  from  the  God  it  is  not 
proper  to  think  anything  else  than  the  Logos. — Justin,  Apol.,  I.  p.  148.  Being 
His  Logos  and  firstbegotten  and  power. — ib.  p.  144.  Hermes  the  Hermeneutic 
Logos  and  Teacher  of  all. — ib.  p.  143.  Hermes  the  Logos  bringing-messages  from 
God. — ib.  143.  The  Passion  of  Dionysus  is  a  sacred  story  about  the  being 
born  again  !— Plutarch.  Sarkophagia,  vii.  They  consider  the  Adon  Dionysus. — 
ib.  Sumpos.  Probl.  iv.  5.  8.  The  Adon  dies  and  the  remains  of  Dionysus  are 
laid  away  near  the  oracle  at  Delphi.  — ib.  De  Iside,  35.  Athenagoras,  however, 
p.  166,  seems  to  quote  almost  literally  Matthew,  v.  28.  The  Nazoria  were  John's 
disciples. 


INTRODUCTION  xi 

No  such  Antipharisee  demonstration,  such  as  Luke  or  Mat- 
thew relate,  could  have  grown  up  in  Jerusalem  before  a.d.  70. 
It  was  the  nest  of  the  Pharisee  sect.  The  Antipharisee  feeling- 
grew  up  in  the  Transjordan  region  among  the  Beni  Abrahm  in 
the  2nd  century  ;  after  Jerusalem  was  destroyed.  The  Law  of 
Moses  still  continued  to  prevail  among  a  kindred  population 
(Gal.  ii.  7,  8,  19,  21 ;  v.  2 ;  Mt.  v.  17, 18),  but  Matthew's  Nazoria, 
the  2d  century  Transjordans,  hated  the  Scribes  and  Pharisees, 
lawyers !  If  Iesu  were  a  Galilean  Jew,  none  but  a  late  2nd 
century  Nazori  needed  the  testimony  of  the  Magi !  Why  intro- 
duce Magi,  except  to  convert  the  Nazoria,  who  knew  them  in 
Arabia  ?     There  were  no  Magi  among  the  Jews. 

Under  the  Eomans  the  Arabia  beyond  the  Jordan  was  one 
of  the  most  fertile  and  populous  countries  on  earth.  Not  many 
years  ago  446  ruined  or  deserted  places  were  counted  in  the 
districts  beyond  the  Jordan. — Syria  and  the  Holy  Land,  p.  443. 
Our  Transjordan  Nazorenes  lived  there  as  far  as  the  Hauran 
and  Damaskus.  The  Gospels,  including  that  of  Peter,  blame 
the  Jews,  not  Pilate  nor  the  Romans,  for  the  Crucifixion. 
Matthew  is  careful  to  give  Caesar  all  his  rights.  But  the  Rev- 
elation of  John,  xiv.  8,  xvii.,  xviii.,  hopes  Rome  will  be  destroyed 
and  burned  up.  Rev.  ii.  9,  14,  20,  26,  27,  sides  with  the  Jews 
against  Rome,  the  Gentiles  and  Nikolaitans.  In  some  parts 
Revelations  is  Iessaiam  hence  it  does  not  even  mention  the  word 
Nazorene.  It  is  therefore  an  older  work  than  the  Gospels  that 
mention  the  Nazorene !  Rev.  ii.  6 ;  iii.  9,  12 ;  xiv.  4,  is  Iessaean 
(quite  Essene),  yet  not  altogether  Nazorine.  Therefore  Rev. 
xvii.,  xviii.,  prophesies  the  burning  and  total  destruction  of 
Caesar's  City  Rome,  while  the  Nazorine  Matthew,  xxii.  17,  19, 
21,  says:  Pay  tribute  to  Caesar.  The  Essaians  were  followed 
by  the  Iessaians,  and  from  the  Iessaians  issued  the  later 
Nazorenes  and  Ebionites.  Since  Justin  always  speaks  of  Magi 
"  from  Arrhabia  "  the  Naz5renes,  like  the  Iessaeans,  lived  be- 
yond the  Jordan  in  Arabia. — Rev.  xii.  6 ;  xvii.  3.  The  Codex 
Nazoria  lands  John  the  Baptist  on  the  Jordan.  There  was 
close  intercourse  in  the  2nd  century  between  Arabia,  Syria, 
Galilee,  Antioch,  Phoenicia  and  Asia  Minor.  Iessaians  were  in 
the  Desert;  supposed  to  be  there. — Rev.  xii.  6,  14:  xiv.  4;  xvii. 
3.  The  Iessaiaus,  Jews  in  most  respects,  as  Epiphanius  held, 
followed  Moses'  laws,  as  Philo  held  that  the  Essaians  did. 
The  Apokalypse  comes  after  the  year  70,  since  it  twice  men- 


xii  INTRODUCTION. 

tions  the  New  Jerusalem.  Titus  in  70  destroyed  Jerusalem. 
While  the  Old  One  was  in  good  condition,  a  new  one  was  not  in 
demand. 

Paul  belonged  (as  far  as  his  writings)  to  a  later  period  than 
the  Apokalypse.  Paul  was  in  Acts  declared  to  be  a  Nazorine. 
The  Nazorines  belonged  not  so  much  to  the  time  of  the  Iessaeans 
as  to  that  of  the  Epistle  to  the  Galatians.  Both  Iessaeans  and 
Nazorenes  across  the  Jordan  (like  the  Ebionites  and  Kerinthus) 
were  mainly  Jews,  were  called  such.  Across  the  Jordan  was 
Arabia,  even  if  the  Bible  calls  it  Moab,  etc.  The  Transjordan 
Messianists  were  circumcised; — Galatians,  ii.  12,  14, 15,  16,  21 ; 
v.  3 ;  vi.  12 ;  and  stuck  to  the  Law  of  Moses. — Mt.  v.  16,  17. 
Matthew  does  not  commit  himself  on  the  question  of  circum- 
cision, says  not  a  word  about  it ;  the  reason  is  plain,  if  he  was 
a  later  Nazorine,  and  accepted  only  Galatians,  v.  19-25.  They 
who  lived  with  reason  are  Christians,  .  .  .  the  ancients  living 
without  it  were  bad  and  hostile  to  the  Christ. — Justin,  Apol.,  L, 
p.  153. 

The  question  of  the  itidividual  existence  of  the  Iesua  as  a  man 
has  been  kept  out  of  sight  by  oriental  teachings  in  the  form  of 
parables,  statements  that  cannot  be  verified,  the  Essaian-Ies- 
saian  socialist  communist  theories  and  the  forced  application  of 
earlier  Jewish  passages  in  the  Old  Testament  to  the  arguments 
and  assertions  in  the  New.  The  art  of  the  Greek- Oriental 
Sophist  was  to  claim  by  arguments  and  theories  the  admission 
of  what  he  had  never  proved  as  fact.  He  has  collected  the 
best  moral  doctrines  and  sayings  of  the  Iessaians  and  the  East 
and  placed  them  in  the  mouth  of  an  individual  whose  existence 
he  has  never  even  attempted  by  proper  evidence  to  establish, 
and  whose  body  no  one  has  ever  found. — Matthew,  xxviii.  13. 
Mt.  xxviii  6,  7,  13,  indicates  the  resurrection  of  the  body  ! 
— Luke,  xxiv.  39. 


TABLE   OF   CONTENTS. 


CHAPTER   ONE. 

PAGE 

The  Mountains  of  the  Amorites, 1 


CHAPTER   TWO. 
Spirit  and  Matter  in  the  East, 9 

CHAPTER   THREE. 
Abraham,  Aud,  and  the  Iaudi  of  Araba, 49 

CHAPTER  FOUR. 
The  Asarians  in  Egypt, 82 

CHAPTER   FIVE. 
Isis  in  Phoenicia 225 

CHAPTER  SIX. 
The  Cross,  Crown  and  Sceptre, 317 

CHAPTER   SEVEN. 
Before  Antioch, 369 

CHAPTER   EIGHT. 
The  Nazarenes, 438 

CHAPTER   NINE. 
The  Great  Archangel  of  the  Ebionites, 638 


ERKATA. 

Page  158,  line  31,  strike  out  the  first  either. 

Page  178,  line  11,  read  Hor-em-saf. 

Page  179,  read  "having  left  the  Sacred  Tmolus. "  "  Nemus 
Bacchi,  Tmoli  vineta." — Ovid,  Fast.  ii.  315. 

Page  241,  line  8,  for  Kassistis  read  Kassiotis. 

Page  676,  line  3,  for  vocantur  read  vocatur. 

Page  724,  line  12,  for  Cupids,  read  Cupido.— Ovid,  Fast.  ii.  463. 
Dione  accompanied  by  the  little  Cupido  carne  to  the  Euphrates  and 
sat  by  the  Palestine  water.     For  Palestina  read  Palestine. 

Page  750,  line  27,  for  Iesous  read  Iesous. 

Page  807,  line  8.  It  is  nowhere  stated  that  Simon  Magus  was 
crucified.  Acts  associates  Simon  Magus  with  Nazorene  Apostoloi  ; 
but  this  does  not  help  to  date  the  origin  of  the  first  account  of  the 
Crucifixion. 

Page  813,  line  14,  for  thereapeutai  read  therapeutai. 

Page  893,  Judenchristenthum,  one  word. 

Page  992,  line  31,  no  comma  after  the  word  Samaritan. 

Page  1001,  lines  38,  34,  and  page  1002,  lines  11-33.  In  the 
beginning  of  the  second  century  the  Syriac  Version  of  I.  Chronicles 
v.  2,  read  :  From  Judah  shall  King  Messiah  go  out :  Min  Iauda 
nephoq  Malka  Meshiha !  Shiloh,  in  Gen.  xlix.  10,  meant  the 
Messiah.  The  man  who  wrote  that  could  not  have  supposed  that 
Christus  had  already  come.  —Isaac  Prager,  De  Versione  Syriaca,  pages 
19,  45.  Observe  that  this  verse  in  the  Peshito  contains  in  the  second 
century  an  addition  to  the  original  Hebrew  passage  !  That  is  the 
point.  He  makes  this  addition,  just  as  Philo  might  have  done,  who 
mentions  no  Iesu. 


THE   GHEBERS   OF  HEBRON. 

CHAPTEE  ONE. 

THE  MOUNTAINS  OF  THE  AMOKITES. 

"The  people  of  the  land  the  Beni  Khat."— Gen.  xxiii.  7. 
Malachia  niiniedbar  kadiaoth.—  Deutekon.  ii.  26. 

Once  the  valley  of  the  Jordan  was  a  series  of  lakes,  and  the 
Dead  Sea  of  far  greater  extent  than  now.  The  waters  of  the 
Gnlf  of  Akabah  covered  the  entire  Wady  el  Arabah  to  the  Dead 
Sea,  and  the  salt  rocks  of  Jebel  Usdum  were  formed  in  the 
sea's  bed.  The  waters  of  the  Jordan  Valley  did  not  flow  down 
into  the  Gulf  of  Akabah  after  the  land  had  emerged  from  the 
sea.1  The  whole  of  Palestine  rose  up  from  under  the  waters 
in  the  Miocene  period!  The  Dead  Sea  in  the  Pluvial  period 
had  a  length  of  nearly  200  English  miles  from  north  to  south 
at  the  time  when  its  surface  was  at  a  higher  level  than  that  of 
the  Mediterranean  at  the  present  day.  This  Pluvial  period 
extended  from  the  Pliocene  through  the  Glacial  period  down 
to  recent  times.  The  Lebanon  throughout  the  year  was  snow- 
clad  over  its  higher  elevations,  while  glaciers  descended  into 
some  of  its  valleys.  The  region  of  the  Hauran,  lying  at  its 
southern  base,  was  the  site  of  several  extensive  volcanoes, 2 
while  the  district  around  and  the  Jordan  Valley  were  invaded 
by  floods  of  lava.3  During  the  time  that  the  shores  of  the  Gulf 
of  Suez  were  depressed  200  feet  (or  more)  lower  than  at  present, 
those  of  the  Gulf  of  Akabah  experienced  a  like  submergence.4 
The  region  about  Sadem  (Sodom)  was  the  abode  of  the  Lotan 

1  Alohim  said  :  Let  the  dry  appear.  — Gen.  i.  9. 

-  The  lava  patches  reach  from  Northern  Palestine  to  Aden,  and  the  Red  Sea  is  a 
vast  crevasse  of  plutonic  depression. — R.  F.  Burton,  in  Acad.,  p.  48. 
3  Gen.  xix.  24,  25. 
*  Edward  Hull,  Mount  Seir. 


2  THE  GHEBERS  OF  HEBRON. 

Arabs.  *    And  Genesis  supposes  Lot  to  have  seen  the  volcanic 
fires.2 

Between  Hermon  and  Sinai  lay  a  country  occupied  by  a  con- 
siderable number  of  tribes,  among"  the  most  southerly  being 
the  Adites  (Auditae,3  or  Oaditae)  and  Midianites  ;  among  those 
to  the  north  being  the  Kananites  of  Acho  (Ako,  Akko)  and  Tyre, 
and  also  the  Amorites.  The  Bible  describes  the  Phoenicians  in 
the  north  as  Kananites,  in  the  south  as  Pelestim  or  Philistians. 
The  land  Caleb  (Egyptian  Khalebu)  was  near  the  district  of 
the  Katti  (Kheth  or  Keth)  at  Hebron,  while  the  Khatti  (Katti 
Kheta)  extended  to  the  south  as  far  as  the  country  of  the  lower 
Ruthen 4  (Arad)  and  Idumea  (Mt.  Seir,  Edom).  The  land  of 
Kanan  took  in  the  country  between  the  Mediterranean  and 
the  sea  of  Tiberias,  from  Hermon  (Chermon)  down  to  Iebus, 
Hebron,  and  Arad.  Kanaan  begat  Khat  (Kheth). — Gen.  x.  15. 
Over  all  this  region  Adonis  (Saturn)  was  adored  under  various 
names  by  the  fire-worshippers  ;  for  they  called  Dionysus  Adon 
(Adonis)  in  the  Lebanon,  Adoni  and  Adonai  in  Jerusalem,  Sat, 
Set,  in  Philistia  and  Seb  or  Sabi 5  in  Arabia.  Euripides,  Herod- 
otus, and  Movers  leave  no  doubt  upon  the  point.6  There  was 
a  strong  desire  on  the  part  of  the  mountaineers  of  Jerusa- 
lem in  the  second  century  B.C.,  to  get  possession  of  Kanan. 
Genesis,  ix.  25-27,  curses  Kanan,  and  declares  him  to  be  the 
servant  of  Shem  and  Iapet.  It  carries  out  this  disposition  of 
the  Son  of  Cham  (the  Hot)  by  taking  possession  of  Kananite 
territory 7  from  the  surroundings  of  Sidon  and  Tyre,  all  they 
could  get  of  the  Khatti  territory,  the  lebusite,  Amorite, 
Gergashite,  Choite  (Acho,  Acre),  Arak  or  Arukaanl  and,  Beth 

1  Gen.  xix.  15,  30. 

2  Compare  Gen.  xiii.  10,  with  xix.  17,  24,  25. 

3  Asu  (Esau)  married  Audah,  daughter  of  Ailon  the  Khethite  (Khittite),  and  lived 
in  Mt.  Seir  in  Edom  (Adorn). — Gen.  xxxvi.  1,  2,  8. 

4  Osiander  mentions  an  Arab  deity  Ruda. 

5  See  also  Genesis,  x.  7.  The  Arabs  called  Kronos  Adon  and  Seb.  Kronos  is  the 
Hebrew  Karan  'to  shine.'  Herakles,  King  of  Fire,'  was  called  Apis  on  the  Nile,  Kronos 
in  Arabia. — Nonnus,  Dionysiac  xl.  393.     Also  called  Amnion. — xl.  392. 

6  Dunlap,  Vestiges,  199,201.  'Arabica  gens  calls  me  Adoneum.' — Ausonius,  Ep. 
30.  Ausonius  identifies  Adoneus  with  Dionysus,  Adonis,  and  Osiris.  And  Nonnus 
evidently  holds  the  same  view.  The  Phoenicians  proclaimed  Ousorus  a  deity. — Movers, 
120,  quotes  Eusebius,  de  Laud.  Constant,  c.  13.  Osiris  was  declared  to  have  been  a  man 
by  Euhemerism  ;  and  Eusebius  held  Ousorus  to  have  been  a  man. 

7  Genesis,  xii.  2,  plainly  indicates  the  intention  to  take  the  country.  Kanan  could 
not  have  become  a  Son  of  Cham  until  after  the  Kananites  had  emigrated  into  and 
colonized  the  Delta. 


THE  MOUNTAINS  OF  THE  AMORITES.  3 

8an,  Samaria  and  Karrnel  to  the  southern  part  of  the  Dead  Sea  ; 
and  Judas  Makkabeus  took  Asdod  and  Askalon.  It  was  an  old 
Phoenician  tradition  that  Saturn  had  granted  the  Land  of  the 
South  to  the  God  Taut,  and  Taut  appears  to  have  got  a  good 
share  of  it,  even  so  far  south  as  Egypt.  The  Phoenician  Taut 
is  the  Egyptian  Tat,  Tot,  Thoth.  A  more  recent  tradition,  in 
Genesis,  ix.  25,  26,  of  priestly  origin,  opens  the  Chananite  ter- 
ritory to  conquest  by  the  Jews. 

The  climate  of  ancient  Palestine  was  always  of  varied  char- 
acter owing  to  the  variation  of  level  in  different  spots,  but  its 
hills  and  mountains,  together  with  the  wooded  character  of  the 
country  at  an  early  period,  must  have  made  most  of  it  a  toler- 
able abode  for  man.  In  January,  1884,  at  Jerusalem  the  snow 
fell  to  a  depth  of  over  two  feet  all  over  the  country.  Such  a 
fall  had  not  occurred  for  five  years.  In  the  most  ancient  period 
the  woods  must  have  kept  the  snow  longer  on  the  ground  to 
feed  the  streams  of  the  country,  so  that  it  was  in  all  prob- 
ability better  watered  than  since  its  woods  have  been  cut  down.1 
It  is  possible  that  Arad  may  in  the  time  of  Ramses  II.  have  had 
water  for  a  moat  around  the  town.  Of  early  Arabia  we  know 
but  little  except  its  worship  of  Saturn,  Kronos,  Dionysus  and 
Aphrodite  Ourania,  and  in  the  sketches  of  ancient  Judea  we 
are  introduced  to  Adon  (Iachoh)  the  Lebanon  Life-god  and  to 
Ashera  (the  Syrian  Venus),  Sarah. 

Without  going  too  deep  into'  geology  it  may  be  said  that 
marine  shells  are  found  in  the  stratifications  around  the  Dead 
Sea,  that  salt  water  ran  from  the  Salt  Sea  down  the  Valley  of 
Akabah  past  Petra  and  Acharon's  tomb  2  to  the  Eed  Sea  at  the 
Gulf  of  Akabah,3  that  hills  formed  by  the  coral  insect  are  found 
some  way  inland  in  Arabia,4  that  the  Eed  Sea  once  was 
broader  than  now,  that  the  shores  were  once  under  water,4  that 
the  land  has  risen5  (the  water  subsided),  that  the  Isthmus 
of  Suez  was  all  deep  water,  and  that  formerly  Egypt  had 
waterfalls  besides  the  cataracts  of  the  Nile.  Egypt  has  been 
gradually  drying  up.  The  prodigious  water-worn  ravines  in 
the  cliffs  of  the  Nile  valley  show  this  ;  and  there  are  remark  - 

1  The  Lebanon  was  once  snow-clad  throughout  the  year. — Hall,  Mount  Seir,  183, 
and  pp.  124,  129,  133,  134. 

2  Aharon  ;  Ahron,  Aaron  :  from  Acharand  Chares,  meaning  'Sun.' 

3  Hull,  Bit.  Seir. 

4  Niebuhr,  Voyage  in  Arabie,  I.  244. 

5  R.  H.  Burton,  Land  of  Midian,  passim. 


4  THE  GHEBERS  OF  HEBRON. 

able  evidences  of  the  Nile  having-  been  habitually  some  50  feet 
above  its  present  level,  thus  filling  up  the  whole  valley  at  all 
times  of  the  year.  That  its  stream  was  fed  by  local  rains 
throughout  its  course  is  seen  by  the  deep  gorges  in  the  cliffs, 
often  a  mile  long,  and  ending  in  dried-up  waterfalls.  In  the 
history  of  the  Faium  the  same  drying  up  is  seen.1  Arabia 
anciently  was  less  dried  up  than  to-day,  and  appears  to  have 
been  the  heart  of  the  Semite  race.2 

From  e.g.  2000-450,  the  time  of  Herodotus,  the  Arabians 
of  Audah,3  the  Chanania  or  Kananites,  the  Tyrians,  the  tribe 
of  Iauclah  (Jews),  Israelites,  Philistians  and  Egyptians  wor- 
shipped idols. 

Ancient  religion  appears  as  a  matter  of  organization, 
priestly  theory,  and  manipulation,  coupled  with  the  supersti- 
tions of  the  multitude ;  and  these  in  time  became  somewhat 
systematized  under  the  efforts  of  the  priesthoods.  These,  in 
turn,  became  the  leading  castes,  as  in  Egypt  ;  and  as  religion 
reduced  to  a  system  requires  gradations  of  rank  as  well  as  a 
constant  attendance  at  the  temples,  a  jobbing  goes  on  with  the 
people  to  obtain  offerings  to  support  the  priest  caste,  while 
claims  are  made  on  the  king  for  lands  for  the  temples,  and  it 
ends  by  the  pharaoh,  the  priests  and  the  military  holding  all 
the  landed  property  in  Egypt,  while  in  the  Arabian  Desert  the 
sheiks  or  patriarchs  wander  from  place  to  place  with  their 
families,  their  slaves,  their  cattle,  horses,  camels,  and  supersti- 
tions. 

Meanwhile  great  temples  to  the  Sungod  and  the  Moongod- 
dess4  (Binah,  Venah)  have  been  erected.     Nature  is  carefully 

1  Petrio,  Pyramids,  149. 

-  Renan,  Hist.  Peuple  Israel,  I.,  10.  In  the  earliest  Semite  period  we  may  suspect 
that  the  alphabet  may  perhaps  not  have  been  completed.  That  p  and  b  were  modified 
by  subsequent  additions  to  the  alphabet  may  be  assumed,  or  else  these  letters  were 
changed  in  the  pronunciation.  Phuo  varies  into  pephuka,  showing  an  early  recognition 
of  the  close  relations  of  p  and  ph  (f).  So  g,  k,  ch  were  originally  modifications  of  one 
sound  ;  thus  we  have  the  district  Kabul  in  Palestine,  and  the  name  Chaboio  and  Gebal. 
T,  d,  and  th  are,  between  Egyptian  and  Hebrew,  in  constant  interchange,  being  modi- 
fications of  one  original  sound. 

3  Compare  Wright,  Chr.  in  Arabia,  2-5.  The  Arabian  peninsula  is  considered  by 
Niebuhr  an  immense  pile  of  mountains  encircled  by  a  belt  of  arid,  flat  ground  extending 
from  Suez  around  the  whole  peninsula  to  the  mouth  of  the  Euphrates,  and  continued 
on  the  north  by  the  province  of  Petra  and  the  deserts  of  Syria. — lb.  11. 

*  W.  H.  Reseller's  Lexicon  der  griechischen  und  romischen  Mythologie  confirms 
the  view  that  Aphrodite  was  the  great  Asiatic  moon-goddess,  like  Astarte  and  Artemis, 
and  is  the  'Queen  of  heaven.'     See  "  Academy,"  August  15,  1885,  p.  106. 


THE  MOUNTAINS  OF  THE  AMORITES.  5 

attended  to  by  the  priests,  the  stars  are  gazed  at,  the  constel- 
lations formed  and  numbered,  and  a  system  of  the  universe 
invented. 

Genesis  starts  from  Chaldaism.  Compare  Gen.  xv.  7  ;  Sep- 
tuagint  psalm  xix.  ;  Philo,  Who  is  Heir,  45,  48,  and  Change  of 
Scripture  Names,  3.  Phoenicians  and  Syrians  name  Kronos 
El,  Bel  and  Bolaten.  The  God  El l  was  the  primal  God  of 
the  Semite  race  known  to  the  Hebrews  as  Hael  (Hel),  the 
Greek  Aelios  and  Helios.  The  Cretan  God  Abel  (Abelios)  is 
in  Babylon  Bel,  the  Bal,  Abel,  or  Habol  of  the  Jews,  the  Greek 
Apollon,  Cretan  Apellon.  The  Tower  of  Bel  at  Babylon  with 
its  seven  stages  is  duplicated  in  the  Syrian  and  Hebrew-Ghe- 
ber  High  Places  and  in  the  Pyramids  of  Egypt, — without 
however  the  seven  stages  of  Bel's  tower  at  Babylon  ;  Bel's 
temples  were  on  the  High  Places.  The  Sacred  Number  7  was 
everywhere  from  the  Euphrates  to  the  Nile.  Bel  and  Istar 
were  among  the  Hebrews  Bal  and  Astarta,  Astarta  too  in 
Egypt.  Ash  (fire,  life)  becomes  Asara,  Azara,  Ashera  in  Judaea 
and  Phoenicia,  Aisah  in  Genesis,  and  Isis  in  Ptolemaic  Greek. 
Isis  came  out  from  Phoenicia  into  Egypt,  and  the  Assyrian 
Asar  becomes  Asar  in  Hieroglyphs,  and  the  Ptolemaic  Osiris,— 
the  name  Surya  in  India.  A  '  Tomb  of  Osiris  '  was  at  Abydos, 
where  the  nobles  of  Egypt  were  buried,  the  kings  of  Syria 
were  buried  in  the  '  High  Places '  of  the  Sun.  From  all  this 
it  is  evident  that  Babel  was  as  much  the  centre  of  the  Semite 
Religion  as  Constantinople  or  Mecca  are  centres  of  Moham- 
medanism. Only  that  when  the  Priests  of  the  Jewish  Temple 
in  the  Second  Century  before  our  era  compiled  or  wrote  the 
Hebrew  Old  Testament  they  substituted  the  God  of  fire,  life, 
and  rain  instead  of  Bal  (Baal),  abused  the  Chaldaean  stargazers 
(2  Kings,  xxiii.),  and  left  out  as  much  of  the  religion  of  Baby- 
lon as  they  possibly  could.2  For  Bel  and  Astarta,  As  and 
Aisah,  or  Osiris  and  Esi  (Isis),  they  wrote  Adam  and  Eua 
(Heuah),  because  they  did  not  choose  to  surrender  the  doc- 

1  Ps.  xix.  1.  The  Hebrew  Names  El,  Elah  (in  Hebrew  letters  Alh),  Alha,  Elolrim 
(Alhim)  are  translated  'God'  in  the  English  Bible. 

2  Jeremiah,  li.  7,  53.  Adonai  Iahoh  is  translated  Lord,  Adon  and  Bel  also  Lord. 
Adonis  'Lord'  among  the  Phoenicians  and  name  of  Bol. — Hesychius  ;  Movers,  I.  105. 
Balan  'our  Lord.'  Adni  'my  Lord.'  Hoi  Adon  !  Ah  Lord  !  They  subtiliter  celebrate 
the  slain  Adon,  and  his  resurrection. — Movers,  194,  208  ;  Hieronymus,  ad  Ezekicl,  viii. 
750.  Adonis  lives !  Kronos  has  a  Son,  named  Kronos. — Movers,  I.  186  ;  Sanchoniathon, 
Orelli,  p.  32. 


6  THE  GHEBERS  OF  HEBRON. 

trine  of  divine  dualism  (Apasson  and  Taautha,  Hermathena, 
Chochmah  and  Bena,  Adon  and  Vena,  Bel  and  Beltis,  Osar 
and  Asherah)  in  the  primal  Creator.  It  would  not  do  to  give 
up  tlie  rib  of  Genesis,  ii.  22,  23.  What  would  have  become  of 
the  "  Mother  of  all  that  live  "  ?  The  theory  of  dualism  re- 
quired the  two  sources  (the  male  and  the  female)  as  late  as 
the  time  of  Simon  Magus  and  the  haeretical  or  independent 
opinions.  A  man  in  those  days  was  required  to  believe  in  the 
'  Great  Mother,'  else  he  was  an  unusual  heretic. — Gen.  ii.  20- 
22,  iii.  20 ;  Proverbs,  viii.  1,  30.  Like  Brahma,  Adam  gives 
names  to  the  animals. 

Bel  was  regarded  as  the  "  Lord  of  the  world  who  dost 
dwell  in  the  temple  of  the  Sun." — Sayce,  Hibbert  Lect.,  p.  101. 
So  the  Septuagint,  Arabic  and  Vulgate  copies  of  the  nineteenth 
Psalm  say  :  In  the  sun  Iahoh  has  placed  his  tabernacle  !  The 
Semite  and  Sabian  population  thought  alike.  The  conjunction 
of  the  ideas  fire  and  light  with  life  was  offset  by  their  oppo- 
sites  darkness  and  death.  As  surely  as  the  Babylonians  and 
Jews  both  had  the  Flood-legend,  and  the  Sacred  Seven,  and 
the  Adonis-myth,  the  doctrine  of  a  bisex  first  cause  and  the 
theory  of  precosmical  powers,  just  as  certainly  the  Babylonian 
Bel  was  the  God  of  life  (Iachi,  Iachoh,  Iahoh,  Iao,  and  Ioue  or 
Jove),  since  Bel  was  the  Babylonian  Creator  (the  Demiourgos), 
and  out  from  the  Unknown  Darkness  spoke  the  word  of  light 
and  life. 

The  Chaldaeans  had  the  mysterious  Name  Iao,  the  Jews 
had  the  unspeakable  word  Ihoh  (the  tetragramaton  ;  in  which 
the  h,  or  ?-;,  was  read  a)  and  the  Phoenicians  had  "  trina  littera  " 
and  the  mysterious  Name  Iao,  the  Ia5  of  the  Chaldaeans.  Thus 
the  mysterious  ineffable  Name  at  Jerusalem,  consisting  of  four 
letters,  stands  between  the  equally  mysterious  Iao  on  the  Eu- 
phrates and  the  Iao  of  the  Phoenicians.  Now  since  the  Jewish 
Temple  sought  to  absorb  the  other  High  Places,  and  as  the 
kingdom  of  Hebron  preceded  that  of  Jerusalem,  a  new  and 
unknown  Name  was  not  likely  to  captivate  the  priesthoods  of 
the  "  Bamoth  Bal  "  unless  it  was  revered  also  in  Babylon  and 
Phoenicia  ;  there  is  reason  to  infer  that  lad  and  Iahoh  (mean- 
ing life,  Eternal  Life)  are  merely  shortened  forms  from  the 
Hebrew  roots  chiah  and  hiah  (chaiah  and  haiah)  "  to  live." 

To  exhibit  the  connection  between  the  Mysteries  and  the 
religions   of  the  East  it   is  only   necessary  to  quote  Plato's 


THE  MOUNTAINS  OF  THE  AMORTTES.  7 

Pliaedrus,  which  closely  resembles  Biblical  and  even  modern 
Turkish  doctrine,  as  follows  :  For  if  it  were  merely  that 
mania  is  an  evil,  it  would  be  well  spoken  ;  but  now  the  great- 
est benefits  come  to  us  by  means  of  mania  given  by  divine  be- 
stowal. For  both  the  Prophetess  at  Delphi  and  the  holy 
ladies  at  Dodona  have  done  many  fine  things  for  Greece, 
privately  and  publicly,  when  in  a  state  of  frenzy,  but  when  in 
a  sober  state  of  mind  little  or  nothing.  The  ancients  who 
gave  the  names  did  not  regard  Mania  as  anything  disgrace- 
ful or  a  reproach.  The  ancients  testify  that  Mania  is  as  much 
superior  to  discretion,  what  comes  from  God  to  that  which  is 
from  men,  as  prophesy  is  more  perfect  and  estimable  than 
augury,  or  one  name  than  the  other,  or  the  work  of  one  to  the 
performance  of  the  other.  Let  us  not  therefore  prefer  a  sane 
man  to  one  who  is  moved  by  an  inspiration. 

Every  soul  is  immortal ;  for  that  which  is  always  moved  is 
immortal ;  but  what  moves  something  else  and  is  moved  by 
something  else,  when  it  has  a  cessation  of  movement  its  life 
ceases.  That,  then,  which  moves  itself,  since  it  does  not  leave 
itself,  never  ceases  being  moved  but  is  the  source  and  begin- 
ning of  motion  for  the  others  that  are  being  moved.  And  Be- 
ginning is  unborn.1  For  all  that  is  born  must  be  born  from 
Beginning,  but  (the  Arche)  itself  from  none ;  for  if  a  Begin- 
ning should  be  born  from  anything,  then  it  would  not  be  a 
Beginning.  Since,  then,  it  is  unborn  (uncreate),  it  must  be  in- 
destructible also.  For  if  a  Beginning  should  perish,  it  will 
neither  be  born  from  anything  nor  anything  else  from  it,  if  in- 
deed all  things  must  be  born  from  a  Beginning  (an  Arche). 
So,  then,  the  Beginning  (Arche)  of  motion  is  the  very  thing 
that  moves  itself :  and  this  can  neither  perish  nor  be  born,  or 
both  all  heaven  and  all  genesis  collapsing  would  stop  and 
never  would  there  again  be  (that)  whereby  what  is  moved  shall 
be  born.  Since  what  is  moved  by  itself,  has  been  seen  to  be 
immortal,  one  will  not  hesitate  to  say  that  this  very  thing  is 
the  quality  of  soul  :  that  having  its  impulse  (motion  given  to 
it)  from  without  is  soulless,  but  that  which  is  moved  from 
within,  of  itself,  has  a  soul,  since  this  is  the  nature  of  soul. 
And  if  this  is  so,  that  there  is  nothing  else  that  itself  moves 
itself  except  soul,  of  necessity  the  soul  (life)  must  be  unborn 

1  Compare  the  first  words  of  Genesis  i.  1  :  In  the  Beginning,  Elohim  bore.  Here  we 
see  the  juxtaposition  of  Mases  and  Plato. 


8  THE  OHEBERS  OF  HEBRON. 

and  immortal.  Therefore  we  have  said  enough  respecting 
athanasia.1  Plato  then  goes  on  to  argue  that  a  soul  gets  a 
body  when  it  has  lost  its  wings  (that  is,  in  the  fall  of  man  from 
paradise).  While  it  remains  perfect  it  soars  aloft  and  governs 
the  universe.  This  is  not  essentially  different  from  Semite 
ideas.  Plato  then  gets  on  the  subject  of  the  millennium  as 
connected  with  the  Mysteries.2  Next,  he  enters  more  full}7  in- 
to the  joys  of  the  Initiated  in  the  Mysteries,  pure  and  blessed, 
in  company  with  "  that  happy  choir  "  in  company  with  Zeus 
(Bel)  and  other  Gods,  beholding  the  pure  light  and  the  blessed 
visions  seen  in  those  Mysteries,3  that,  according  to  Cicero, 
gave  a  promise  of  dying  with  a  better  hope.  Therefore  Plato 
had  been  instructed  in  the  Oriental  Mysteries,  and  his  specu- 
lations are  about  as  closely  connected  with  the  Mysteries  of 
the  Syrian  and  Egyptian  Semites  and  with  Hebrew  opinions 
(such  as  we  find  in  the  Bible)  as  we  could  expect  of  one  ini- 
tiated into  the  Mysteries  that  Plutarch  ( de  Iside),  Ezekiel, 
Isaiah  and  Irmiah 4  describe.  Plato  held  the  theory  of  spirit 
and  matter,  as  representing  two  opposites.  So  did  the  Per- 
sians, Jews,  the  Jordan  Ascetics,  and  Mani.  But  no  evidence 
of  the  existence  of  such  an  entity  as  spirit  can  be  shown. 
The  Jews  held  fire  was  spirit ;  but  fire  is  the  product  of  mat- 
ter, the  friction  of  two  pieces  of  wood,  or  flint  and  steel. 

1  Immortality. 

2  Plato,  Phaedrus,  cap.  xxviii.  xxix.  p.  92.     Stallbaum.     Judgment   too,  and  pun- 
ishment in  Hades. 

3 Ibid,  pp.97,  98. 
4Irmiaho,  Jeremiah. 


CHAPTEK  TWO. 

SPIKIT  AND  MATTER  IN  THE  EAST. 

"  elK&iv  ydp  iffriv  ovffias  iv  v\t)  yevecris.  Kal  /xlfirj^a  rov  ovtos  to  y^v6fXivovP 
"  Sscrirep  yhp  tivva/xis  tov  irvev/xarSs  icrrt  to  wip." 

The  Egyptians  and  Greeks  had  the  doctrine  of  'spirit.' l  The 
basis  of  Dualism  consists  in  these  words : 

Learn  what  the  mind  perceives,  for  it  exists  apart  from  mind.3 

The  indictment  in  this  case  charges  that  the  Hebrew  writ- 
ings of  the  Jews  are  based  upon  the  recognition  of  the  phi- 
losophy called  dualism,  that  is,  the  doctrine  of '  spirit  and  mat- 
ter.' We  shall  prove  in  this  chapter  that  this  is  the  doctrine 
that  underlies  the  entire  Old  Testament.  The  doctrine  of  the 
Egyptians  concerning  the  first  principles  inculcates  the  origin 
of  all  things  from  the  unit  with  different  gradations  to  the 
many,  which  again  are  held  to  be  under  the  supreme  govern- 
ment of  the  One.  And  God  produced  Matter  from  the  mate- 
rial (substance)  of  the  divided  Essence,  which  being  of  a  vivi- 
fic  nature  the  Creator  (Demiourgos)  took  it  and  made  from  it 
the  harmonious  and  imperturbable  spheres.3 

The  expression  that  SEEing  is  knowing 4  and  believing,  may 
be  thus  illustrated.  The  Latin  word  to  see  is  uidi,  the  Greek 
is  oida  (I  know),  the  Hebrew  is  ida  (whence  we  have  dath, 
Kxowledge) ;  supernal  knowledge,  spiritual  insight,  superior 
science,  are  expressed  in  Greek  by  gnonai,  in  Sanskrit  by 
jnana  (gnana,  gnonai,  gnosis) :  in  Latin,  we  have  NOU-i,  in  Eng- 
lish, I  know.     The  Sanskrit  ueda  (the  veda)  is  then  the  same 

1  Plutarch,  de  Iside,  39,  40. 

2  Manthane  to  noeton,  epei  noou  exo  uparkei.  Compare  the  '  Ayin '  the  '  No 
thing '  in  the  doctrine  of  the  Kabalah. 

3  Hermetic  Fragments ;  Cory,  p.  285. 

4  Moses,  Aaron,  Nadab,  Abichn,  and  Seventy  of  the  Ancients,  the  nobles,  saw  the 
Alahi  of  Isarel  (Israel). — Exodus,  xxiv.  9,  10,  11. 


10  THE  OHEBERS  OF  HEBRON. 

root  as  the  Greek  oida  and  the  Hebrew  ida,  meaning  gnosis, 
vidh,  uideo,  video,  uissen,  wist,  uisdom  ttisxim,  (visum).  The 
Hebrews  were  gnostics  ; 1  for  gnosis  is  older  than  Christianity 
as  a  separated  tendency  of  Judaism.3  The  cv  /ecu.  ttoXXo.  (one 
and  many)  both  belong  to  existence  or  ousia,  which  thus  com- 
bines unity  and  plurality.  The  one  (the  unit)  exists  and  par- 
takes of  being.3 

The  perfect  states  are  ideal  forms  and  ousia.  —  Julian,  in  Solem,  134. 

In  an  indictment  for  dualism  it  must  be  shown  in  what  the 
dualism  consists  and  the  parties  against  whom  dualism  is 
charged.  Plato  speaks  of  the  ousia,  the  essence  of  simple  ab- 
stract existence,  which  is  the  vital  force  of  deity  in  the  abstract, 
the  cause  of  causes.  The  religion  of  the  orient  was  based 
upon  two  principles.  These  principles  are  spirit  and  matter. 
The  fire  principle  was  in  the  sun,  and  the  spirit  was  in  the 
sun,  according  to  Diodorus,  I.  7,  11,  p.  15 ;  compare  Matthew, 
iii.  11 ;  2  Peter,  iii.  10,  11. 

There  is  spirit  in  man,  and  the  breath4  of  Sadi  gives  intelligence. — Job, 
xxxii.  8. 

Iahoh  thy  Alah,  a  fire  that  eats  is  he  ! 

la  hoh  Alahik,ash  akalah  hoa  ! — Deuteronomy,  iv.  24. 

Oshah  malachio  ruachoth,  masartio  ash  lahat.— Psalm,  civ.  4. 

He  makes  his  angels  spirits,  his  ministers  a  flame  of  fire  ! — Ps.  civ.  4. 

Ia'hoh,  thy  Alah,  is  fire  that  consumes !  He  makes  his 
angels  spirits,  Abrahm  and  LHT  (Lot)  dwelt  in  and  near  the 
fire-district,  Laht  or  Lot.  Lot  is  then  the  name  of  a  burnt  dis- 
trict, not  of  a  man. 

The  nature  of  Osiris-Dionysus  consists  of  fire  and  spirit.5 

1 1  Samuel,  ii.  3  ;  Isaiah,  xlvii.  10.  Hebrew  text.  "  There  is  in  man  a  third  faculty 
which  I  call  simply  the  faculty  of  apprehending  the  Infinite,  not  only  in  religion,  but 
in  all  things  ;  a  power  independent  of  sense  and  reason,  a  power  in  a  certain  sense  con- 
tradicted by  sense  and  reason,  but  yet,  I  suppose,  a  very  real  power,  if  we  see  how  it 
has  held  its  own  from  the  beginning  of  the  world,  how  neither  sense  nor  reason  have 
been  able  to  overcome  it,  while  it  alone  is  able  to  overcome  both  reason  and  sense." — 
Max  Midler,  Science  of  Religion,  p.  14.  Mr.  Max  Miiller  here  gives  the  exact  defi- 
nition of  the  gnosis,  and,  in  a  lateral  way,  gives  it  the  benefit  of  an  endorsement,  of 
which  it  stands  in  great  need. 

2  Nork,  Real-Worterbuch,  ii.  95,  99,  100 ;  2  Samuel,  ii.  3,  Septuagint. 

3  Plato  ;  Midler,  Hist.  Lit.,  ii.  240,  ed.  1858.  Ousia  is  the  fiery  spiritual  form,  the 
vital  essence,  or  being. 

4  pneuma,  neshamath. 
s  Diodorus,  I.  11. 


SPIRIT  AND  MATTER  IN  THE  EAST.  11 

Iacholi  is  the  breath  of  life  ;  the  feminine  spirit  is  called  Eua 
and  Asah,1  and,  in  the  Midrash  Kabbah,  Asat.3  The  deities  of 
the  oriental  world  mostly  represent  the  spirit,  or  life,  in  the 
sun  and  moon.  Plato  says  that  the  most  high  God  is  in  the 
fiery  essence.3    The  new  fire  of  Vesta  was  lighted  in  March.4 

Whithersoever  the  spirit  was  to  go. — Ezekiel,  i.  20. 

And  the  SPIRIT  entered  into  me. — Ezekiel,  ii.  2. 

Reasonably  then  the  mind-perceived  (the  intelligible)5  does  not  go  forth  to 
ns  ;  surely  not  the  SINGLE,6  which  is  set  above  the  ousia  : 7  for  this  too  belongs 
to  divine  gnosis  to  behold,  whence  the  most  supernal  of  the  real  elements  that 
are  mentally  perceived  by  us  we  declare  as  mind-perceived  8  and  as  the  real  es- 
sence,9 that  really  is.  For  Plato  bringing  the  souls  up  to  this  place  supposes  in 
it  the  Ousia  absolute,  and  visible  only  to  the  ruler  of  the  soul.  — Damaskius, 
cap.  113. 

In  treating  of  the  Mind-perceived  primal  entities  (or  pow- 
ers) we  are  reminded  of  the  ancient  saying  ; 

"  For  every  nature  of  the  first  principles  ,0  lies  far  from  our  senses  below." 

The  latin  verb,  uro,  urere,  ussi,  ustum,  has  a  very  respectable 
antiquity.  It  connects  with  AR,  Ares,  and  Areia  (Hera)  mean- 
ing fire,  in  Phoenicia,  Armenia,  Moab,  Israel,  Arabia,  Ur  (Ourie 
the  city  of  the  Firepriests)  of  the  Chaldees,  mentioned  in  Abra- 
hamic  story ;  appears  in  the  names  Ar  (of  Moab)  ARimmon 
and  Ariel,  and  in  the  name  of  the  fire-altar  ARa.11  It  is  the  same 
Avith  our  word  ash  (ashes).  It  begins  with  the  Sanskrit  and 
Semitic  root  as  (fire,  life),  appears  in  the  Hebrew  as  or  ash 

1  So  Simon  Magus  held.     The  Egyptian  Aso. 

2  Midrash  Rabba,  parasha  22  :      inCN   !Tin  nXJJT  DnXiTI 

3  Justin  ad  Graecos,  V. 

4  It  was  the  first  month. — Macrobius,  I.  xii.  6.  July  was  the  fifth,  August  the  sixth 
month. 

8  TO  fOJJTOl'. 

6  t6  evialov,  that  which  is  the  unit. 

7  the  essence,  or  ideal  substance. 

8  VOTJToV. 

oovcria.  The  ousia  is  the  place  of  forms.  A  mind-perceived  world,  a  mind-per- 
ceived Sun,  and  a  mind-perceived  to  ov  belong  to  gnosis  and  the  early  Kabalah.  So, 
too,  the  deities  of  Italy  were  the  mind-perceived,  ghostly,  forms  of  Etruscan  Gods. 

10  the  first  of  things,  the  first  elements,  the  beginnings,  or  primal  powers. — Compare 
Colossians,  i.  15,  1(5, 18. 

11  Our  fire,  imitating  the  action  of  divine  fire,  destroys  whatever  belongs  to  matter, 
in  the  sacrifice,  and  purifies  what  is  brought  to  it  and  looses  it  from  the  bonds  of  mat- 
ter and  owing  to  its  pure  nature  renders  it  suitable  for  the  Gods  to  partake  of. — 
Iamblichus,  de  Mysteriis. 


12  THE   GHEBERS  OF  HEBRON. 

"  fire,"  Asah,  Aso,  Aisab,  Isah,  Isis,  and  terminates  at  the  fire- 
altar  of  the  Phoenician,  Etruscan  or  Roman  in  ussi  and  usta. 

For  the  mortal  that  approaches  the  Fire  shall  have  light  from  God. ' — Chal- 
dean Oracle. 

And  said  Eliaho  to  the  people  :  I  alone  am  left  a  prophet  to  Ia'hoh,  and  the 
Nabiai  (prophets)  of  Habol-  (Apollo)  450  men. 

And  you  shall  call  on  the  name  of  your  God  (Bol,  or  Abol)  and  I  will  call  on 
the  name  Iachoh.  And  be  it,  the  Elohim  who  responds  by  fire,  he  is  the 
Elohim!— 1  Kings,  xviii.  22,  24. 

Then  fell  down  fire  of  Iachoh. — 1  Kings,  xviii.  38. 

Kebir  is  a  name  of  fire.  The  Gebirs 3  are  the  fire-worship- 
ers, and  the  Cabiri  are  the  seven  spirits  of  fire.4  Compare  the 
Arabian  idol  Hheber,5  and  the  Ghebers  at  Hebron. 

Bacchantum  ritu  flagrantes  circuit  aras. — Ovid,  Met.  vii.  258. 
Circulates  around  the  burning  altars  like  the  Sun-worshippers. 

Ia'hoh  your  Alah  is  a  consuming  fire.— Deut.  iv.  24. 

To  the  God  who  is  in  the  fire,  who  is  in  the  water,  who  entered  the  universe, 
who  is  in  the  annual  herbs  and  who  is  in  the  regents  of  the  forests,6  to  this 
God7  be  reverence,  to  him  be  reverence. — The  Swetaswatara  Upanishad,  cap. 
ii.  17.     E.  Roer. 

He  whose  head  is  the  fire,  whose  eyes  are  the  moon  and  the  sun,  whose 
ears  the  quarters,  whose  revealed  word8  the  Vedas,  whose  vital  air  the  mind, 
whose  heart  the  universe,  from  whose  feet  the  earth,  is  the  inner  Soul  of  all  be- 
ings.— Mundaka  Upanished,  mund.  ii.,  1,  4,  Roer. 

We  have  heard  his  voice  out  of  the  midst  of  the  fire. — Deuteronomy,  v. 
24. 

That  which  in  thee  sees  and  hears  is  the  Logos '  of  the  Lord. — Hermes  Trism. 
I.  6. 

I  am  that  which  is  the  seed  of  all  existing  things.— The  Bhagavad-Gita, 
cap.  x. 

God  was  the  Logos.      This   was  in  the  beginning  with  the  God  and  all 

1  Proclus  in  Tim.  65. 

2  ?jnn  may  also  be  read  Havol  and  Evol.  Epul  and  Vul  are  names  of  Apollo. 
Hobal  is  Saturn  of  the  dying  year. — Movers,  Phonizier,  86,  263,  287  f.,  448. 

3  Mankind,  p.  579. 

4  Rev.  i.  4  ;  iv.  5. 

6  Univ.  Hist,  xviii.  S87.  Dunlap,  Vestiges,  p.  73.  The  Arab  idol  Hheber  is  at  the 
Gheber  altar  of  the  Solar  Firegod. 

6  The  trees.  So  Vishnu,  Krishna,  Adam.  Magna  Sacerdos  Arboris. — Juvenal, 
vi.  544. 

7  Logos.     Adonis. 

8  Revelation  in  India ;  not  to  the  Jews  in  this  instance. 
8  The  Word. 


SPIRIT  AND  MATTER  IN  THE  EAST.  13 

things  came  into  existence  through  the  Logos,  and  without  him  not  a  thing  was 
born  ;  what  came  to  exist  in  him  is  Life.  And  in  him  the  Eua  was  born,  the 
Eua,  Life.  This  is  the  Eua,  Mother  of  all  living  things,  common  Nature. — 
Perataean  Gnosis.1 

The  oldest  Dionysus  was  the  fire-god  Moloch.2 

Where  God's  bacchic  FIKE  leaps. — Euripides,  Ion,  1125. 

The  fireworship  in  the  Herakles-temple  at  Gades  was,  ac- 
cording to  Phoenician  custom,  conducted  without  an  image ; 3 
this  was  the  case  in  Jerusalem.  He  is  the  spirit  in  nature,  the 
Breath  of  life.  The  philosophy  of  the  ancient  world  was  ad- 
hered to  by  both  polytheists  and  monotheists.  Egyptians4 
and  Hindus,  in  spite  of  polytheism,  believed  in  One  God 
supreme,  the  doctrine  of  the  primal  unity  of  the  spirit  was  held 
in  the  Mysteries  of  the  Chaldean  Adonis,  the  Jewish  Ia'hoh- 
Adoni,  the  Arab  Dionysus  -  Iacchos,  the  Egyptian  Osiris  :  and 
the  frog-headed  deities  of  Egypt  pointed  to  water  as  the  medi- 
um in  which  the  spirit  was  supposed  to  operate  ;  for  the  spirit 
was  formed  out  of  the  waters.5 

The  region  of  the  Chaldaeans  was  the  nurse  of  the  ancient 
philosophy.6  The  Mosaic  philosophy  is  Chaldaean.7  The 
Jewish  religion  is  a  form  of  the  Dionysus-worship  ;  and  Ado- 
nis, Adonai,  Osiris,  Dionysus,  all  are  the  Sun,  the  source  of 
rain,  as  the  Hindus  regarded  him.  The  vine  was  attributed 
to  Noa'h,8  Dionysus,  Osiris9  and  Iacchos,  while,  according  to 
Josephus,  enormous  clusters  of  grapes  were  depicted  above 
the  Gate  of  the  temple  of  Ia'hoh  at  Jerusalem.  From  the 
Caucases  first,  afterwards  from  the  Semites,  came  wine.  The 
Greeks  got  it  from  the  Semites.10    Spirit  has  neither  flesh  nor 

1  Hippolytus,  v.  16.  Eua  is  Eva.  The  upper  hemisphere  of  the  earth  that  we  in- 
habit was  callerl  Venus  ;  Proserpine  is  in  the  lower  hemisphere.  Venus  mourns  at  cer- 
tain periods  of  the  year  for  the  Adonis  that  belongs  to  her,  as  Sun  and  Lover. 

2  Movers,  372,  374,  370,  301.  Here  we  come  upon  the  Ghebers  and  'Hebers.  Com- 
pare Chebron  or  'Hebron.  See  also  Dunlap,  Sod.  I.  160  ;  Dr.  Paid  Haupt,  Sintfluth- 
bericht,  p.  4 ;  for  Kebir  meaning  fire. 

3  Movers,  p.  76. 

4  Philip  Smith,  Anc.  Hist,  of  the  East,  p.  195.     Harper. 

6  Wnttke,  Gesch.  d.  Heidenth.  II.,  295.  In  Genesis,  i.  2,  the  spirit  moves  on  the 
face  of  the  waters.     Compare  Psalm  lxv.  9,  10. 

6  Ammian,  lib.  xxiii.  6,  25 ;  Pomponius  Mela,  p.  206. 
i  Movers,  390,  391 . 
8  Noch,  meaning  Descent  of  rain. 

8  Lenormant,  les  Origines,  II.  239,  247,  250  :  Diodor.  Sic.  I.  15. 
10  Lenormant,  II.  251. 


14  THE  GHEBERS  OF  HEBRON. 

bones.1  From  the  spirit  issued  light  and  water,  and  from  the 
water  matter  settled.  The  serpent,  in  the  mysteries,  indicated 
darkness,  the  earth,  death  and  the  tomb.  He  has  his  hole  in 
the  ground  and  is  found  in  the  cave  of  Ahriman.2  As  spirit, 
he  pointed  to  the  resurrection. 

Berashith  bara  Alohim  eth  ha-shemaim  wa  ha-araz.3 — Gen.  i.  1. 

At  first  this  was  water,  fluid.  Pra^apati,  the  Lord  of  creatures,  having  be- 
come wind,  moved  on  it. — The  Taittiriya  Samhita.4 

ua  ruach  Alohim  merachefet  61  phani  hamaim. — Gen.  i.  2. 

And  the  wind  6  of  God  flitted  above  upon  the  surfaces  of  the  waters. — Gen- 
esis, i.  2. 

He  (Pra^apati)  saw  this  earth,  and,  becoming  a  boar,  he  took  it  up.6 — The 
Taittiriya  Samhita. 

Here  we  have  again  the  spirit  and  matter  philosophy,  the 
philosophy  of  the  orient.  The  power  of  Isis  was  respecting 
Matter,  which  takes  and  receives  light  and  darkness,  day  and 
night,  fire  and  water,  life  and  death,  beginning  and  end.7 

Of  all  objects  in  the  created  world  water  existed  first  when  as  yet  there  was 
neither  devatah,  nor  man,  nor  animal,  nor  star,  nor  other  heavenly  body." 
The  whole  universe  was  dark  and  water.  In  this  primeval  water  Bhagavat  in 
a  masculine  form  reposed.9 

It  is  plain  that  the  Jews  in  the  2d  century  had  the  Hindu 
opinions  at  hand,  and  Josephus  said  that  the  Jews  were  a  sect 
of  the  Brahmans. 

No  mortal  lives  by  the  breath  that  goes  up  and  by  the  breath  that  goes 
down.     We  live  by  another,  in  whom  both  repose. 

Well  then,  I  shall  tell  thee  this  mystery,  the  eternal  word  (Brahman),  and 
what  happens  to  the  Self,  after  reaching  death. 

Some  are  born  again  as  living  beings,  others  enter  into  stocks  and  stones, 
according  to  their  work  and  according  to  their  knowledge. 

1  Luke,  xxiv.  39 ;  1  Cor.  ii.  10,  11,  12 ;  iii.  16 ;  xv.  44. 

2  Ezekiel,  viii.  8,  10. 

3  Erats.  Compare  the  Homeric  adverb  epa£e,  erazah,  (in  Hebrew)  meaning  to 
earth. 

4  Max  Muller,  India,  What  can  it,  p.  137. 

5  Spirit  (spiro,  to  blow).     The  Spirit  is  Wind. — Acts,  ii.  2.     Ruach,  Rudra. 

6  Lifted  it  on  his  tusk  from  beneath  the  waters.  The  whole  world  was  involved  in 
darkness  and  submerged  in  water. — Maurice,  Hist.  Hind.  I.  pp.  407,  410. 

7  de  Iside,  77.  Here  we  have  the  A  and  6.  The  Moon  is  the  Mother  of  the  Gods. 
The  Egyptians  represented  their  deities  floating  on  the  waters. 

8  Maurice,  Hist.  Hind.,  I.  407. 

9  Ibid.,  407. 


SPIRIT  AND  MATTER  IN  THE  EAST.  L5 

But  he,  the  Highest  Person,  who  wakes  in  us  while  we  are  asleep,1  shaping 
one  lovely  sight  after  another,  he  indeed  is  called  the  Light,- he  is  called  Brah- 
man, he  aloue  is  called  the  Immortal.  All  worlds  are  founded  on  it,  and  no  one 
goes  beyond.     This  is  tiiat  ! 

He  (Brahman)  cannot  be  reached  by  speech,  by  mind,  or  by  the  eye.  He 
cannot  be  apprehended  except  by  him  who  says,  He  is. a— The  Vedanta.  Max 
Muller,  249. 

There  is  an  unbroken  continuity  between  the  most  modern  and 
the  most  ancient  phases  of  Hindu  thought  extending  over 
more  than  three  thousand  years.4  This  remark  is  applicable 
to  the  Hebrew  mind  as  well. 

The  Stoics  defined  the  essence  of  the  divinity  as  intelligent 
and  fiery  spirit,  without  a  form,  capable  of  changing  into  what 
it  wills,  and  making  itself  like  and  united  to  all  things.  God, 
being  a  globe  of  fire,  is  intelligence  and  the  soul  of  the  world  ; 
he  is  the  mind  of  the  world,  and  idea  is  the  bodiless  essence  in 
the  conceptions  and  exhibits  of  the  God.  Hence  the  Stoics 
regarded  Bacchus,  who  is  the  water-god  and  the  fire-god,  as 
God  of  light,  Nutritive  and  Generative  spirit.  The  male-female 
spirit  of  Mithra  was  adored  : 

There  went  out  a  fire  from  Ia'hoh  and  devoured  them. — Leviticus,  x.  2. 
Whose  fire  is  in  Sion  and  whose  furnace  in  Jerusalem. — Isaiah,  xxxi.  9. 
quia  dominus  est  spiritus. — Origen  in  Numb.  cap.  xxxiii. 
God  is  spirit. — John  iv.  24. 
pneuma  6  Theos. — John,  iv.  24. 

Centum  aras  posuit  vigilemque  sacraverat  ignem. — Virgil,  Aen.  iv.  199. 
Yet  know  the  untransitoriness  of  That  from  which  this  All  is  unfolded. — 
Bhagavad-Gita,  ii.  7.     Lorinser. 

God  was  regarded  as  Mind ;  also  as  male-female.5  The  recog- 
nition of  God 6  as  the  intellectual  principle,  wholly  distinct 
from  matter,  which  presides  over  creation  is  seen  in  Anax- 
agoras  and  Thales.7     For  the  nature 8  which  admits  neither 

1  Compare  Pharaoh's  dream  of  the  fat  kine. 
1  Gen.  i.  3,  compared. 
3  So  Exodus   iii.  14  I  am  what  I  am. 
<  Max  Miiller,  249. 

6  Hermes,  I.  9.  The  Babylonian  Ea  is  king  of  the  ocean.  Iah  sits  king  upon  the 
floods. — Ps.  xxix.  10. 

8  The  Gothic  Tio,  Theos ;  Tios  in  Crete. 
'Kenrick,  Egypt,  I.  367;  Cicero,  N.D.  I.  10. 
6  Substantia. 


16  THE   G  HE  BEES  OF  HEBRON. 

color  nor  form  and  is  not  tangible,  the  undoubted  ruler  of  the 
soul,  is  beheld  by  the  mind  alone.1 

Mithra  is  the  divine  fire  of  the  Persians  and  the  Moabite 
or  Jewish  Ariel.2  Mithra  stands  on  a  lion,  is  Ariel.  The  lion 
of  Judah  is  then  the  lion  of  Babylon  and  Persia.  Aid  olio  is 
Mithra,  and  the  lion  is  his  emblem  for  Croisos  sent  a  golden 
lion  to  Delphi ;  thus  the  lion  is  the  Persian-Babylonian- Jew- 
ish-Egyptian emblem  of  Adonis,  Mithra  Apollo  and  Bacchus. 
It  is  the  emblem  of  Horus  in  Egypt.  Mithra  is  born  from  a 
cave  3  Dec.  25th,  Christmas  !  Apollo  in  the  cave  of  Bacchus.4 
Hear  Plato : 

The  man  in  the  cave  is  liberated  from  chains,  he  turns  from  shadows  to  the 
images  and  the  light !  He  ascends  from  the  cavern  underground  to  the  Sun. — 
Plato,  Republic,  vii.  c.  13. 

The  High  priest  and  24  priests  bowed  down  before  the  ris- 
ing Sun,5  who  is  the  water  the  light,  and  the  fire  !  Mithra  and 
Matar. 

They  impart  the  Mysteries  of  Mithra  in  caves  in  order  that,  sunk  in  the 
Darkness,  they  may  look  up  to  the  splendid  and  serene  light. — Julius  Firmi- 
cus,  5. 

Slaying  the  children  in  the  valleys  under  the  clefts  of  the  rocks. — Isaiah, 
lvii.  5. 

They  adored  Mithra  under  the  names  "  Zeus- ■  Hello >s- Ser -apis ," 
for  Lepsius  found  in  Gebel  Dochan,  on  the  peninsula  of  Mt. 
Sinai,  a  temple  with  this  inscription  ;  and  dedicated  by  Ha- 
drian.6 The  Church  Historian  7  cannot  prevent  himself  from 
drawing  a  comparison  between  the  cross  in  the  temple  of  Sera- 
pis  and  the  attribute  of  the  Redeemer.8  Serapis  was  wor- 
shipped in  Hadrian's  temple  as  Seir  Anpin  (the  Sun),  the 
Second  Person  of  the  Kabbala,  the  Redeemer  Mithra  who  in 
Babylon  raises  up  the  souls  from  the  darkness  of  Hades  to  the 

1  Origen  c.  Cels.  vi.  p.  495. 

2  Ar  =  fire.     Ari  =  lion. 

3  Justin,  cum  Tryplio,  p.  82,  edition  1551. 

4  Diodorus  Sic.  III.  193.  See  Isaiah,  xlv.  7  ;  lvii.  5 ;  Jer.  xix.  5.  Mithra  was  said 
to  have  been  born  from  a  rock.  — Justin  Martyr,  p.  82. 

5  Bzekiel,  viii.  16. 

6  Lepsius,  letters,  p.  288.     Seir  Anpin  has  the  two  sexes,  like  Zeus  of  the  Orphics. 

7  Sokrates,  v.  c.  17. 

s  Nork,  Bibl.  Mythol.  II.  282,  note. 


SPIRIT  AND  MATTER  IN  THE  EAST.  17 

Light  of  heaven  and  the  eternal  life  of  Apollo,  B61  Mithra, 
Horus ! 

She  did  not  know  that  I  (Iachoh)  gave  (Jerusalem)  her  corn  and  wine  and 
oil,  and  multiplied  her  silver  and  gold  ;  but  she  made  silver  and  golden  (things) 
to  the  she-Baal.1 — Septuagint,  Osea,  ii.  8. 

Zahab  6s6  leBol  :  they  made  gold  for  B61 ! — Hosea  ii.  10. 

In  the  Kosniogony  of  Berosus,  Belus  formed  the  stars,  the 
sun,  the  moon  and  the  five  planets.  Iauk  the  Arab  Iach 
(Iachi  "  he  lives  "),  the  Hebrew  Iachoh  ("  I  am  ")  was  repre- 
sented as  a  Horse  surrounded  by  seven  images.  It  is  the  Arab 
Dionysus  ;  for  Herodotus  credits  the  Arabians  with  the  opin- 
ion "  that  Dionysus  and  the  Ourania 2  are  the  only  God."  So 
As  and  Asah,  Euas  and  Issa-Isis. 

Among  the  Elohim  none  like  thee,  Adoni !  I  will  confess  to  thee,  O  Adoni, 
my  Elah,  with  all  my  heart,  and  will  honor  thy  name  to  eternity,  for  thou  hast 
snatched  my  soul  from  the  lowest  Hades. — Psalm,  lxxxvi.  8,  12,  13. 

We  think  then  God  a  blessed  living  being  and  immortal  and  beneficient 
towards  men. — Plutarch,  de  Stoic.  Repugnant.,  38. 

On  the  third  tablet  you  will  know  whence  shall  be  the  harvest  of  wine, 
where  the  Lion  and  the  Virgin  are.  And  on  the  fourth  who  is  the  ruler  of  the 
grape-bunch,  where,  drawing  sweet  nectar,  with  painted  hand  Ganymede  lifts 
a  cup. 

As  thus  the  God  spoke,  the  vine-loving  maid  ran  turning  round  her  eyes. 
And  by  the  presaging  wall  beheld  the  first  triangular  tablet,  as  old  as  the  end- 
less world,  presenting  in  one  what  the  Lord  Ophion  3  did,  whatever  aged  Kro- 
nos  performed,  when,  cutting  the  Father's  male  ploughs,  he  ploughed  a  child- 
bed water,  Sowing  unsown  backs  of  a  daughter-producing  sea. — Nonnus,  xii. 
37-47. 

Eretrians  and  Magnesians  presenting  the  God  4  with  the  first-fruits  of  men  5 
as  Giver  of  fruits,  Father  of  his  children,  giving  birth  and  loving  man. — Plu- 
tarch, de  Pythiae  orac.  17. 

You  shall  not  kindle  fire  in  all  your  dwellings  on  the  Seventh  day.6 — Exo 
dus,  xxxv.  3. 

1  Heracles-Archal  as  Rachel ;  the  female  Apollo,  i.e.  Minerva.  Gold  is  Sol's  color; 
silver  is  luna's. 

-  According  to  Macrobius,  I.  xii.  11,  Venus  is  in  Taurus.  This  is  the  location  of 
Isis,  according  to  Krichenbauer,  Theogony  and  Astronomy,  197  f. 

3  The  Divine  Wisdom,  Herakles  the  Logos.     See  John,  i.  1. 

4  Apollo  Hebdomaios. 

s  So  Exodus,  xiii.  12,  13. 

•  Our  forefathers  upon  certain  frequent  plagues  in  the  district,  following  a  certain 
ancient  superstition,  made  a  custom  to  observe  that  day  which  by  the  Jews  is  called  the 
Sabbaton. — Samaritan  Epistle,  Josephus,  xii.  7. 
2 


18  THE   GHEBERS  OF  HEBRON. 

The  Seventh  day  was  sacred  to  Saturn,  El,  Iachoh,  Apollo  and 
the  Arabian  Dionysus,  whom  the  Titans  tore  into  seven  pieces. 

And  he  put  out  the  inextinguishahle  divine  fire  of  breakers. 
Honoring  Helios  and  Bacchus  and  at  the  same  time  Zan. — Nonnus,  xxiv. 
66,  67. 

Thee  I  invoke,  the  Lord  of  Life  and  Light. — The  Shah  Nameh. 

Heat  is  a  mode  of  motion ;  but  to  say  what  a  thing  is  in 
itself  is  always  attended  with  difficulty,  since  the  nature  of 
things  is  not  yet  fully  understood.  In  drawing  sudden  infer- 
ences there  is  risk,  as  in  the  case  of  spirit  and  matter.  Spirit 
means  nothing  appreciable,  nor  are  we  to  greater  advantage 
with  the  expression  matter.  Neither  is  a  scientific  definition, 
although  the  term  matter  is  a  tolerable,  superficial  designa- 
tion. Matter  is  proteus-like  in  its  forms,  and  in  its  states  of 
organization  it  is  hard  to  say  whether  or  not  it  ends  in  a  vital 
appearance  or  exposition  of  motion  and  apparently  vital  aspects. 
The  question  arises  whether  what  the  ancients  chose  to  call 
spirit  is  not  rather  an  aspect  of  some  of  the  organizations  of 
matter  or  substance,  a  result  worn  as  a  signal  of  the  vitalized 
aspects  rather  than  a  separate  entity  apart  from  physical  ma- 
terial substance.  Here  we  are  arrived  at  the  limits  of  human 
knowledge,  if  not  at  the  limit  of  human  capacity ;  and  the 
problem  of  what  life  is  may  be  left  for  a  subsequent  age  to 
determine ;  only,  so  far  as  our  present  thesis  is  concerned  it 
seems  as  if  the  dogma,  the  formula,  '  spirit  and  matter  '  was,  in 
the  ancient  world,  or  might  have  been,  a  hasty  generalization, 
particularly  as  a  division  into  things  that  have  life  and  things 
without  life,  owing  to  our  limits,  is  not  easily  established  to- 
day. The  incomplete  condition  of  gnosis  and  science  in  the 
world  of  two  thousand  years  ago  is  therefore  an  assumption 
that  has  a  chance  of  being  correct.  The  mental  condition  of 
the  system-makers  and  theorists  of  that  day  seems  to  us  to 
have  been  truly  unscientific,  founded  in  mere  surmises  and 
baseless  conjectures  regarding  spirits,  and,  of  course,  spirit. 
The  only  definition  of  spirit  is  breath,  and  breath  was  re- 
garded as  the  symbol  of  life,  whereas,  like  heat,  it  resolves 
itself,  under  some  aspects,  into  a  mode  of  matter  in  motion. 
So  far  as  we  know,  no  life  is  observed  apart  from  substance, 
from  some  stage  or  form  of  material  organization.  But  the 
ancients  in  their  superstitions  gave  forms  to  souls,  and  to  all 


SPIRIT  AND  MATTER  IN  THE  EAST.  19 

sorts  of  spiritual  beings  of  the  imagination,  such  as  Gods  and 
Goddesses,  demons,  etc.  Examine  Etruscan  drawings  found 
in  their  tombs,  the  descriptions  of  beings  that  the  imagination 
only  has  conceived.  This  shows  the  power  of  the  imagination 
to  create  untruth,  to  personify  unverities,  such  as  seven  devils 
entering  a  human  being.  From  the  point  of  view  of  accurate, 
scientific  observation,  the  orient  will  not  bear  examination. 
Omne  vivum  ex  vivo  is  the  result  of  all  human  observation  of 
animal  flesh,  or  of  human.  Under  certain  forms  of  organiza- 
tion is  there  not  a  tendency  to  the  distillation,  secretion,  of  the 
nervous  strings  or  telegraphs  that  primarily  transmit  sensa- 
tion, and  (by  the  reflex  action)  a  repetition  of  the  cerebral  mod- 
ification of  sensation?  Is  not  thought  a  reflected  modified 
sensation  repeated,  by  physical  effort,  in  the  brain  ?  The 
repetition  of  the  image  that  sensation  impresses  on  the  brain  ? 
In  dreams,  this  can  occur ;  but  in  fainting  (bloodlessness  in 
the  brain)  never ! 

Herodotus  regarded  all  the  dark-skinned  population  extend- 
ing from  Nubia  across  Southern  Arabia  to  India  as  Aethio- 
pians  ; 1  Desvergers,2  Wright  and  Heeren 3  describe  the  Aethio- 
pians  and  Arabs  as  masters  of  the  commerce  of  India,  while 
Winwood  Eeacle  4  states  that  Arabia  was  enriched  by  the  mo- 
nopoly of  the  trade  between  Egypt  and  the  Malabar  coast. 
Lucian  tells  us  that  the  Indi  rose  at  dawn  to  pray  to  the 
Sun,  kissed  their  hand  facing  the  east,  and  greeted  the  Helios 
with  dancing.  The  Bible  tells  us  that  David  danced  before 
Ia'hoh,  that  the  Jewish  temple  faced  the  rising  sun  and  Job 
speaks  of  looking  upon  the  sun  and  moon  and  kissing  the 
hand.5 

Hang  them  up  to  Ia'hoh,  facing  the  Sun.— Numbers,  xxv.  4. 
Whom  some  call  Sun,  others  Jove. — Servius,  Ad  Aeneid,  i.  729. 
In  the  sun  Ia'hoh  has  set  his  tent. — Psalm,  xix.  4.     Septuagint." 

Kronos  is  the  spirit  in  the  sun  ;  Venus  is  the  feminine  spiritus 
in  lima.  Plutarch  says  that  all  things  are  born  from  Kronos 
and  Venus.7     Nonnus  mentions  Kronos  as  lancing  rain.     The 

1  Herodotus,  iii.  97,  08. 

2  Desvergers,  Abyssinie,  7. 

3  Heeren,  Hist.  Res.,  iii.  407-409. 

4  Martyrdom  of  Man,  97. 
6  Job,  xxxvi.  27. 

*  The  Vulgate  says  the  same. 
'  Plutarch,  Iside,  09. 


20  THE  GHEBERS  OF  HEBRON. 

Kabbala  Denudata  speaks  of  the  Dew  of  the  Seir,  which  is  the 
moisture  of  the  Sun  ;  for  Seir  Anpin  (Serapis)  is  the  Sun,  the 
source  of  fire,  heat,  spirit,  water,  light  and  life.  The  Babylo- 
nians and  Hindus  adored  heat,  water  and  earth.  Pythagoras 
held  that  heat  is  the  principle  of  life,  that  God  is  spirit  and 
fire,  that  fire  is  the  soul  of  the  world  and  the  source  of  all 
souls. 

He  shall  baptise  you  with  holy  spirit  and  with  fire.— Matthew,  iii.  11. 

The  Sun,  Adonis,  appears  as  the  spirit,  Eros,  and  Bacchus,  the 
source  of  the  soul.  The  fable  of  Cupid  and  Psyche  has  all  the 
characteristics  of  a  Platonic  myth.  The  Orphics,  like  the 
Essenes,  held  that  the  soul  descended  into  the  body  as  into  a 
prison.  Plutarch  confirms  this  by  expressing  the  same  view.1 
A  bas-relief  of  the  Louvre  represents  Prometheus  modelling  a 
human  figure,  other  finished  forms  are  by  his  side,  and  Athena, 
fons  naturae,  fons  omnium,  imparts  life  to  them  by  placing 
the  symbolic  butterfly  on  their  heads.  The  Magi  taught  that 
the  soul  is  immortal,3  and  Egypt  believed  it. 

The  IAO  of  the  Chaldeans  and  Phoenicians  (Movers  I.  539, 
552)  is  the  mysterious  name  of  Dionysus  and  the  Hebrew  deity 
lad.  Since  the  Romans  had  vestals  who  vowed  in  chastity  to 
watch  the  eternal  fire,  and  the  HebreAvs  had  an  eternal  fire  to 
watch  that  was  never  suffered  to  go  out  on  the  altar  of  Ia'hoh, 
is  not  Plutarch's  question  pertinent  when  he  inquires  : 
"  Why  it  has  been  forbidden  both  to  speak  and  to  ask  and  to 
name  the  God,  whether  he  is  male  or  female,3  who  is  charged 
with  saving  and  preserving  Borne  ?  "  4  As  the  four-letter  name 
of  the  Jewish  Jehovah  (Ihoh)  was  ineffable,  and  the  word 
Adoni  or  Adonai  spoken  instead  in  the  Jewish  mysteries,  it  is 
but  reasonable  to  presume  that  the  Boman  priesthood  were 
quite  up  in  the  Iacchic  Kabbalist  mysteries,  as  much  as  in  the 
Bacchic  mysteries  ;  for  the  two  "  traditions  "  seem  to  be  one, 
just  as  they  appeared  to  Plutarch  eighteen  centuries  ago.3  And 
this  is  not  all  ;  for  in  a  chapter  on  Vows  (nedarim 6)  there  is 

1  Collignon,  Essai  sur  les  mon.  grecs  et  romains,  330,  339,  358  ;  Dimlap,  Vestiges, 
155,  169,  170,  177,  195,  196,  222,  231  ;  Dunlap,  Sod,  I.  187,  188. 

"  Spiegel,  Vendidad,  16,  32 ;  Theopompus,  apud  Diogenes  Laertius. 

3  The  Orphic  hymn  :  Almighty  Zeus  is  male,  Almighty  Zeus  is  female  ! — Gen.  ii.  23. 

4  Plutarch.  Quaest.  Roman.  61. 

6  ibid.  Quaest.  Conviv.  iv.  6 ;  ix.  14,  4. 
8  Leviticus,  xxvii.  2,  3,  4. 


SPIRIT  AND  MATTER  IN  THE  EAST.  21 

mention  of  vows  of  males  and  females  ;  and  the  priest  must 
appraise  the  value  of  a  vow  according"  to  the  age  and  sex  of 
those  who  devoted  themselves.  As  it  is  said  by  Origen  that 
the  eunuch  has  devoted  himself  to  God,  a  similar  self-devotion 
may  have  earlier  existed,  on  the  part  of  women,  so  very  an- 
ciently as  prior  to  Herodotus  ;  forPhilo  mentions  the  Eunuchs 
in  his  time  as  does  Juvenal,  and  Lucian  places  them  within 
the  temple  precincts  of  the  Syrian  God  and  Goddess  a  century 
later.  It  is  not  intended  here  to  overlook  the  Mosaic  statute 
that  prohibits  a  eunuch  from  attending  the  Congregations ; 
only  to  remark  that  Isaiah,  lvi.  3,  4,  5,  gives  the  eunuchs  l  a 
very  high  position  in  the  Church.  Consequently  a  temple- 
devot,  hardly  a  vestal,  and  even  a  sacred  devadassi,  may  have 
once  graced  the  temples  of  Babylonia,  Syria  or  Palestine.2 
Dr.  Movers  shows  that  the  vestals  were  in  the  temples  of 
Diana  all  through  Southern  Europe  and  Asia  Minor.  The 
castum  cubile  belonged  to  the  religions  before  Christ,  and 
Christian  monachism  carried  out  the  doctrine,  handed  down 
inferentially  by  Plutarch,  to  mortify  the  flesh  ;  for  he  says 
that  "  Matter  is  what  first  is  subject  to  being  born,  corruption 
and  the  other  changes."3  Saint  Paul  spoke  about  this  cor- 
ruption putting  on  incorruption  ;  but  this  is  implied  in  the 
old  doctrine  of  metempsychosis,  h  aXko  £JW  det  yLvo/xevov,  and 
long  previously  was  the  doctrine  of  the  Bacchic,  Chaldaean 
and  Mithriac  Solar  self-denying  inspiration.  Like  the  gnosis, 
eastern  monachism  began  long  before  Judaism  and  Chris- 
tianity, in  which  we  see  only  the  after  part  of  the  insurrection 
of  the  spirit  against  "  the  doings  of  the  body."  The  politician 
Josephus  indeed  says  of  the  justice  of  the  Essenes,  that  they 
owed  it  neither  to  Greeks  nor  Barbarians,  but  it  was  theirs 
from  anciently}  In  the  morning-land  the  Sun  is  associated 
with  fire,  water  and  spirit,  which  is  the  flatus  or  breath  of 
life.5    The  spirit  is  the  associate  of  water,  and  moves  on  the 

1  Sarisim.  Lucian  De  Dea  Syria  43,  50,  mentions  the  Eunuchs  at  the  sanctuary  at 
Byblus  in  the  second  century  of  our  era. 

2  Movers,  Phonizier,  360,  679  ;  1  Samuel,  xxiii.  7. 

3  Plutarch,  de  placitis  philosoph.  I.  ix.  1.  Bromius  and  Siva  create  and  destroy, 
to  recreate  in  other  forms.  "But  how  can  the  same  man  be  both  immortal  and  mor- 
tal" asks  De  Vita  Contemplativa,  1,  when  speaking  of  the  Demigods.  Daring  to  con- 
neot  license  with  the  Blessed  and  Divine  Powers,  if  those  thrice  blest  and  free  from  all 
passion  madly  in  love  consorted  with  mortal  women. — ibid.  1.  see  Genesis,  vi.  4. 

4  Josephus,  Ant.  xviii.  2. 

5  Acts,  ii.  1,  2,  3.  , 


22  THE  GHEBERS  OF  HEBRON. 

face  of  the  waters.1  In  the  waters  Brahma  placed  a  quicken- 
ing seed.  It  is  associated  to  moisture  ;  hence  the  serpent 
working  in  the  wet 2  is  the  emblem  of  the  spirit.  The  hus- 
bandman had  closely  observed  nature  and  well  knew  the  con- 
ditions under  which  the  phenomena  of  life  and  growth  are 
exhibited  in  young  plants. 

This  is  the  truth  :  As  from  a  blazing  fire 3  in  thousand  ways  similar  sparks 
proceed,  so  O  beloved,  are  produced  living  souls  of  various  kinds  from  the  in- 
destructible, and  they  also  return  to  him. 

He  is  verily  luminous,  4  without  form,  spirit,  he  is  without  and  within, 
without  origin,  without  life,  without  mind,  he  is  pure  and  greater  than  the  in- 
destructible one.5 

From  this  6  are  produced  life,  mind  and  all  the  organs,  aether,  air,  light, 
the  water,  the  earth  the  support  of  all. 

He  whose  head  is  the  fire,  whose  eyes  are  the  moon  and  the  sun,  whose  ears 
the  quarters,1  whose  revealed  word  the  Vedas,  whose  vital  air  the  mind,  whose 
heart  the  universe,  from  whose  feet  the  earth,  is  the  inner  soul  of  all  beings. 

From  him  is  produced  the  fire  whose  fuel  is  the  sun,  from  the  moon, 
Parjanya,  the  annual  herbs  on  the  hearth ;  children  are  born  from  the  wife, 
many  creatures  are  produced  from  the  spirit. 

From  him  proceed  the  seven  senses,  the  seven  flames,  the  seven  kinds  of 
fuel,  the  seven  sacrifices,  these  seven  places 8  in  which  the  vital  airs  move  that 
sleep  in  the  cavity  9  and  that,  always  seven,  are  ordained. 

Thence  all  the  seas  and  mountains ;  from  him  proceed  the  rivers  of  every 
kind,  thence  all  the  annual  herbs,  the  juice  by  which,  together  with  the  ele- 
ments, the  inner  body  l0  is  upheld. 

Spirit  alone  is  this  all,  the  works,  austerity  !  Whoever  knows  this  supreme 
immortal  Brahma  as  dwelling  in  the  cavity,  breaks,  O  gentle  youth,  the  bonds  of 
ignorance. — The  Mundaka  Upanishad  of  the  Atharva  Veda.11 

And  the  Lord  is  the  spirit ! — 2  Coriutb.,  iii.  17. 

1  Gen.  i.  2.  The  priest  shall  take  holy  water  in  an  earthen  vessel. — Numbers, 
v.  17. 

2  Genesis,  i.  2,  28 ;  ii.  6,  7,  8 ;  iii.  1  ;  Plutarch,  de  Iside,  11,  18,  26,  37,  39,  47. 
Hence  Bacchus  is  Hues,  the  Moist,  Damp,  Diphues  !  The  Argives  evoked  him  from 
the  -water. — Plutarch,  de  Iside,  35. 

3  Father,  Lord,  Abadon !  Abdon  !  Abaddon  ! 

4  John,  i.  4. 

5  the  neutral  brahman. 

6  Brahma. 

7  the  four  quarters  of  the  universe. 

8  the  places  of  the  senses. 

9  of  the  heart. 

10  the  subtile  body,  according  to  the  Vedanta,  consisting  of  the  three  sheaths  of 
intellect,  of  the  mind,  and  life. 

11  Second  Mundaka,  1st  section.  We  have  made  the  part  concerning  the  birth  of 
children  less  striking  than  in  the  original  passage,  Bibl.  Ind.  156. 


SPIRIT  AND  MATTER  IN  THE  EAST.  23 

The  chariot  of  Vishnu  (Bacchus,  buried  in  Apollo's  shrine) 
is  very  large  and  richly  carved.  On  these  chariots  images 
of  the  God  are  adored.1  Here  we  have  sun-chariots,  like 
those  of  the  Hebrews  mentioned  in  2  Kings,  xxiii.  11. 

The  Egyptian  regarded  the  beetle  as  double -gendered  and 
self-producing.  On  a  coin  of  Magnesia  occurs  the  type  of  a 
Hermaphrodite.  The  idea  of  an  original  self-complete  nature 
in  which  the  distinction  of  sex  has  not  yet  been  developed  was 
characteristic  of  the  cultus  of  Cybele,  and  is  known  to  have 
been  an  Asiatic,  not  a  Greek  thought.2  The  divine  being  has 
both  principles,  the  masculine  and  the  feminine,  united  in 
itself,  like  the  source  of  light ; 3  it  divides  and  unites  them 
again  to  create,  or  God  can  bring  forth  something  with  his 
own  procreative  power.  Bhavani  is  the  feminine  principle 
separated  into  a  Goddess,  Maia,  the  Love  that  from  eternity 
dwells  with  God.  She  is  spouse  of  the  creative  Light-prin- 
ciple, becomes  Mother  of  the  three  Gods  and,  again,  their 
common  wife,  so  that  the  great  world-principle  continues  one 
and  the  same  throughout  the  succession  of  formations.  Those 
three  Gods  and  their  feminine  parts,  Brahma,  Vishnu,  Siva, 
become  again  with  their  Lady  one  form ;  they  are  hermaph- 
rodite and  receive  the  names  of  Bhavani  as  surname.4  Com- 
pare the  Adam  (Sun,  Mithra)  as  spiritus  vitae  (containing  in 
himself  the  souls  of  all  the  Israelites)  before  the  Issa  (the  Isis 
rib)  was  parted  from  him. 

In  the  beginning  it  existed  alone,  the  spirit ;  nothing  beside  Him  active  or 
at  rest.  He  thought :  I  will  let  the  Worlds  issue  from  me  :  He  let  them  go 
forth  :  Water,  light,  what  is  transitory,  and  the  waters.  Water  was  above  the 
firmament  which  bears  it.  Then  he  formed  out  of  the  waters  the  spirit  (the 
Pnrusha).  He  looked  upon  it  and  its  mouth  opened  like  an  egg  ;  out  of  its 
mouth  proceeded  speech  and  from  the  speech  FIRE  !  Aitareja-Aranjaka  Upan- 
ishad.  From  him  who  is,  from  this  immortal  cause  who  exists  for  the  reason 
and  does  not  exist  for  the  senses  Purusha  the  divine  Son  of  Brahma  is  born. 
He  remained  in  the  egg  of  gold  for  the  space  of  a  divine  year,  and  by  the  single 
effort  of  his  thought  divided  it  in  two.  Having  divided  his  body  into  two 
parts,  Nara,  the  spirit  divine,  became  half  male  half  female,  and,  uniting  him- 
self to  this  female  part,  the  immortal  Goddess  Nari,  He  procreated  Viraj.6 

1  Allen's  India  380  ;  Buchanan,  Mysore. 

2  Journ.  Hellenic  Studies,  HI.  54;  Jahu  in  Leipz.  Verhandl.  1851. 
•  Wie  der  Lichtquell. 

4  Nork,  Braminen  und  Rabbinen,  345.  Ma,  Maia,  Vena,  Venus  are  the  Lunar 
feminine  principle. 

6  Belonging  to  the  Rig  Veda. 


24  THE  OHEBERS  OF  HEBRON. 

Vak,  the  Wisdom, 4  is  the  feminine  Logos 2  the  supreme  and 
universal  soul,  the  active  power  of  Brahma.  She  says  :  I  up- 
hold both  the  sun  and  the  ocean,  the  firmament  and  fire  .  .  . 
I  pervade  heaven  and  earth.  I  bore  the  father 3  on  the  head  of 
this,4  and  my  origin  is  in  the  midst  of  the  ocean ;  and  there- 
fore do  I  pervade  all  beings  and  touch  this  heaven  with  my 
form.  Originating  all  beings,  I  pass  like  the  breeze ;  I  am 
above  this  heaven,  beyond  this  earth  ;  and  what  is  the  Great 
One,  that  am  I.5  When  He  prepared  the  heavens  there  was  I. 
When  he  described  a  ball  (or  circle)  on  the  face  of  the  abyss  : (; 
when  he  fixed  the  clouds  above:  when  he  made  stable  the 
fountains  of  the  deep :  when  he  laid  down  for  the  sea  his 
statute  and  the  waters  did  not  go  beyond  the  words  :  when  he 
defined  the  foundations  of  the  earth.  And  I  was  by  him,  the 
Maker.7 

The  "  Monad  being  there  first,  where  the  Paternal  Monad 
subsists  "  indicates  the  Father  and  the  Son.8  When  the  Monad 
(the  Son)  is  extended  and  this  extension  generates  Two,9  we 
have  the  Adam  and  the  Eua,  the  Dionysus  and  the  Eua.  For 
the  Duad  (the  Isis  Mother)  is  the  maternal  cause  which  is  doub- 
le, having  received  spirit  and  matter  from  the  Father.  For 
the  Duad  sits  by  this  and  glitters  with  intellectual  sections,  to 
govern  all  things  and  to  arrange  each.10  From  the  Two  Prin- 
ciples the  Orphic  egg  appears,  which  is  the  Duad  of  the  nat- 
ures male  and  female  contained  in  it.11  From  this  egg  issues 
Arich  Anpin  the  Phanes,12  the  New  Light.  For  from  this  triad 
the  Father  has  mixed  every  spirit.13  All  things  are  governed 
in  the  bosoms  of  this  triad.14 

1  Proverbs,  viii.  1,  2,  30. 

2  Speech,  the  Word,  Athena. 

3  Heaven. 

4  Spirit,  Mind  in  the  Waters. 

s  The  Sankita  of  the  first  Veda.     Colebrooke,  Essays,  pp.  16,  17. 

6  Tahom. 

*  Anion,  fiDX,  tne  Creative  Mind  (the  Novs). — Proverbs,  viii.  27-30. 

sDunlap,  Vestiges,  pp.  179,  226,  229;  Proclusin  Euc.  27. 

sProclus  in  Euc.  27. 

10Proclus  in  Plat.  376;  Cory,  Anc.  Fragm.  245. 

"Damaskius;  in  Cory,  Anc.  Fragments,  286,  320.  The  Venah  shall  be  called 
Mother.— The  Sohar,  III.  290  a  ;  Gelinek,  Frank,  die  Kabbala,  137.  The  Chochmah 
is  Father,  the  Venah  is  Mother,  as  it  is  said  ;  am  l'Venah  tekara.— Sohar,  III.  290  a. 

12Dunlap,  Vestiges,  pp.  249,  250;  Orpheus,  Argonautika,  16. 

13Lydus  de  Mensibus,  20.     Cory,  Ancient  Fragments,  245. 

"  ibid.  20. 


SPIRIT  AND  MATTER  IN  THE  EAST.  25 

Moulding  first  the  Generic  Man,  in  whom  is,  they  say,  the  male  and  female 
sex,  He  afterwards  makes  the  species,  the  Adam. — Philo.  Legal  Alleg.  II.  4. 

And  the  God  cast  upon  the  Adam  an  ecstasy,  and  he  slept ;  and  He  took 
one  of  his  ribs  and  filled  in  flesh  in  its  place.  What  is  spoken  respecting  this  is 
mythical. — Philo.  Legal  Alleg.  II.  7. 

In  the  time  of  the  Csesars  the  Moon-god  at  'Harran  (Carrhae) 
in  Mesopotamia  was  androgyne.1  Iacchos  is  male  and  fe- 
male, and  diphues.2 

The  epithets  oY/xopc£os,  hfyvrjs,  8ia-(ro<f)v>]<;  have  been  said  in  a 
quite  recent  work  of  M.  Lenormant  to  refer  to  light  and  dark- 
ness ;  but  they  appear  equally  expressive  of  that  two-sexed- 
ness,  belonging  to  Vishnu  and  the  consort  of  Ehea,  ascribed 
in  the  Levant  to  the  Hermaphrodite  Adonis-Osiris-Dionysus 
in  the  moon.  A  recent  work  by  Lenormant  shows  that  the 
Lebanon  Venus  is  the  Image  of  Jealousy  mentioned  by  Eze- 
kiel  as  a  piece  of  sculpture  in  the  portico  of  the  Jerusalem 
Temple.  Adonis  died,  was  mourned  and  rose  the  third  day. 
The  spirit  was  regarded  as  hermaphrodite !  Did  not  a  sacti 
emanate  from  the  Hermes-Adonis  in  Hades'?  The  luna  in 
Hades  is  Proserpina;  but  Venus  is  the  crescent  (vena), 
daughter  and  rib  of  Sol-Saturnus,  the  Venah  (Binah,  B  is  V) 
the  "  Daughter  of  God "  mentioned  in  Jewish  philosophy. 
Now  we  come  to  the  two-gendered  Bol  of  the  Babylonians 
and  the  remarkable  manliness  of  the  Homeric  Goddess  of 
Wisdom,  who  later  appears,  with  the  ball  on  her  head,  as 
Fortuna. 

The  Wisdom  which  is  man  and  woman  !— Hermes,  i.  30. 
The  Wisdom  the  Daughter  of  God  is  also  male  and  father.— Philo  Judaeus, 
de  Prof.  9. 

The  Egyptians  supposed  that  the  world  consisted  of  a  mascu- 
line and  feminine  nature.  They  engraved  a  scarabaeus  for 
Athena  and  a  vulture  for  Hephaistos,  since  these  were  regard- 
ed as  hermaphrodite  ;3  like  Men,  Lunus-luna,  Adam  Kadmon 
and  Brahma. 

The  holy  image  of  Athena  (Minerva,  the  Isis  or  feminine  holy  spirit)  fell 
from  heaven  :  and  a  lamp  of  gold  Kallimachus  made  for  the  female  God.     And 

1  Chwolsohn.  Ssabier,  I.  399,  403. 

2  Gerhard,  Gr.  Mythol.  p.  453. 

3  Cory,  Anc.  Fragm.  p.  286,  from  Horapollo.  The  duad  is  the  combine  of  the 
Male  and  feminine  Fire  that  Simon  Magus  propounded. 


26  THE  GHEBERS  OF  HEBRON. 

filling  it  with  oil,  they  wait  until  the  same  day  of  the  next  year:  and  that  oil  is 
enough  for  the  lamp  '  during  the  intervening  time,  which  shines  equally  by  day 
and  by  night.  It  has  a  wick  of  Karpathian  flax,  which  is  the  only  flax  that  is 
not  consumable  by  fire.  A  brass  palm  tree  over  the  lamp  going  up  to  the  roof 
draws  off  the  smoke.2 

Compare  Prometheus,  Artemis  and  Minerva  as  fire  deities. 
And  it  is  said  as  follows  :  Iodama  having  been  consecrated  to 
the  female  God 3  went  in  at  night  into  the  temple  and  to  her 
Athena  appeared  and  on  the  chiton  (tunic)  of  the  female  God 
there  was  the  head  of  Medusa  the  Gorgon ;  and  Iodama,  as  she 
looked  on  it,  was  made  stone.  And  on  this  account  a  woman, 
placing,  every  day,  fire  upon  the  altar  of  Iodama,  announces 
as  many  as  three  times  in  the  Boeotian  tongue  that  Iodama 
lives  and  asks  for  fire.4  Compare  the  "  fire-born  Dionysus " 
and  the  fire  that  ever  burned  upon  Apollo's  altar.3  Is  not 
Iodama  a  form  of  Ashah  (the  feminine  vital  fire  of  Huah  in 
Genesis,  ii.  23)  ?  This  Ashah  or  Aishah  (with  the  later  vowel 
point  put  in)  is  the  Mother  of  all,  like  Athena.  They  call  the 
Moon  the  Mother  of  the  world  and  think  that  she  has  a  male- 
female  nature,  because  being  filled  by  the  sun  and  becoming 
pregnant,  she  sends  forth  again  the  generative  germs  into  the 
air  and  scatters  them  about. 6 

From  him  who  is,7  from  this  immortal  cause  who  exists  for 
the  reason  and  does  not  exist  for  the  senses,  Purusba8  the 
divine  son  of  Brahma  is  born.  He  remains  in  the  egg  of  gold 
for  the  space  of  a  divine  year,  and  by  the  single  effort  of  his 
thought  divided  it  in  two.  .  .  .  Having  divided  his  body 
into  two  parts,  Nara  the  Spirit  divine  became  half  male  and 
half  female  (like  Adam  Hermaphroditus),  and,  uniting  himself 
to  the  immortal  Goddess  Nari  (his  female  part),  became  the 
father  of  Viraj.     In  the  temples  Nara  was  typified  as  bull,  Nari 

1  The  virgins  took  their  lamps,  and  went  forth  to  meet  the  Bridegroom. — Matthew, 

XXV.    I. 

2  Pausanias,  i.  26,  7. 

3  Athena,  the  spirit  divine,  fi  /u.i?ttjp.  The  name  Iodama  is  significant  of  some  con- 
nection with  Adam  and  Damia  perhaps  ;  although  Adam,  if  not  connected  with  Kad- 
mos,  would  appear  to  be  Mithra  Adamatos,  Invictus. 

4  Pausanias,  ix.  34,  2. 

B  Apollo  and  Bacchus  are  the  same  God. — Macrobius,  p.  299,  ed.  bipont.  ;  see 
Sophokles,  Antigone,  1126,  and  Euripides,  Phoenissae,  227,  228. 

6  Plutarch,  de  Iside,  43. 

7  See  Exodus,  iii.  14  ;  vi.  3. 

8  The  Spiritus,  the  Spirit  as  Life-princip. 


SPIRIT  AND  MATTER  IN  TIIE  EAST.  27 

as  heifer.  This  usage  was  general,  as  Dionysus  was  so  repre- 
sented and  Astarte,  not  to  mention  Osiris,  Apis,  the  Minotaur 
and  the  Mukerinos-Heifer  (Isis)  in  Herodotus.  In  the  case  of 
Adam  Kadmon l  of  the  Jewish  Ivabalah  we  know  that  the 
Monad  becomes  a  duad.  Here  we  have  the  lingam  in  the 
yoni,  the  primitive  hermaphrodite  uniting-  the  two  sexes, 
Mahadeva  and  Bhavani,  Isvara  and  Isi,  representing-,  in  the 
popular  worship  of  Siva,  the  Great  Being,  Author  of  all  things 
and  the  form  or  Universal  Mother,2  whose  union  gave  birth  to 
the  Trimurti  or  trinity  of  Brahma,  Vishnu  and  Siva.  The  unity 
in  which  the  duality  resides  is  the  source  and  beginning-  of  all 
creation.  The  ling-am  and  yoni  are  in  mystic  union.  This  is 
the  primal  principal,  "l'unite  et  le  tout."  No  temples  were 
raised  to  this  neutral  unity,3  except  in  Babylonia  to  Lunus- 
Luna.  Zeus  is  male  and  female 4  in  the  Orphic  hymns.  The 
word  man  is  used  for  the  Monad  from  the  one  ; 5  woman  for  the 
■fj  vypa  <f>viTL<;  the  nioist  element,  Huah  or  Hue,  Isah  or  Isis.  The 
divine  Hermaphrodite  or  Hermathena  (Bel-Achad,  6  17  -9eos)  is 
Chadmus,  Kadmus,  Dionysus  diphues  or  'hadmus  (Adam)  be- 
fore the  Woman  (Ishah,  Isis)  or  lunar  (lunar  rib,  crescent) 
principle  was  taken  out  of  him.  This  is  the  Mighty  Mother  in 
Phrygia,  the  "  Huah  Mother  of  all  that  live,"  "  Venus,  Original 
Mother  of  our  race,"  the  Minerva  or  Mother  of  the  Gods. 
This  is  the  worship 

'AvtotSkos  Zevs 
'Apaevi  Sup^eiev,  apr\yova  &rj\vu  'AS^i/rji', 
Kal  Ail  Kal  BpOfxiw  kcu  TlaWdSt  fj.a>/nov  avdstyw. 

— Nonuus,  xxvii.  62,  63,  69. 


1  Who  is  Brahma  the  Son  of  the  neutral  unit,  brahman  in  the  neuter  gender.  "  La 
croyance  a  la  nature  androgyne  de  la  divinite  tut  imaginee  par  les  Indous  pour  expliquer 
la  difference  des  sexes  et  leur  mysterie'use  union."  The  Huah  (Eua,  Eve)  being  the 
moist,  for  Dionysus  is  called  Hues,  is  the  Binah  or  Venah  born  from  the  foam  of  the 
sea,  the  Aphrodite  of  Askalon  and  the  Phoenician  Berouth. 

2  ayaAjuara  iv  rjj  o-roa  Aiotwov  Kal  'Etfanjs,  'A^poSt'rr)  re  Kal  MTJnjp  deiav  Kal  Tii^iJ. — 
Pausanias,  ii.  11,  8. 

3  das  brahman,  Tb  Belov. 

4  Dunlap's  Vestiges,  pp.  145,  146.  To  Elohim  the  Seven  altars  were  raised  by 
Balaam  ;  which  corresponds  to  Apollo  Hebdomaios,  both  altars  being  horned. 

5  ijraiSev9r)<Tav  Oepaireueii'  to  or  o  Kal  iyaflou  Kpeirrdi'  eort,  Kal  ivb<;  eiAiKpu'ccrrepoi'  Kal  novd&os 

apxeyovwrepov :  they  were  trained  to  serve  what  is,  which  also  is  better  than  Good  and 
more  absolute  than  the  one  and  more  first-causal  than  the  Monad. — Philo  de  vita  con- 
templativa,  1. 


28  THE   GHEBERS  OF  HEBRON. 

of  the  Great  Isis  Mother  of  the  Gods,  of  Sarah  who  is  Wisdom,1 
of  Eua  or  Hue  the  Mother  of  all  that  live,2  of  Pessinuutia  the 
Mother  of  the  Gods ;  for,  as  the  Hindus  said : 

To  me  the  only  Gods  are  water  and  earth  ! — Nonnus,  xxi.  261. 

aAA'  v/j.e7s  fxeu  Trdures  vSaip  teal  ycua  ytvoi(r&e  ! — Iliad,  vii.    99. 

But  may  ye  all  become  Water  and  Earth  ! — Lucian,  Jupiter  Tragoedus,  19. 

The  Egyptian  priests  of  most  note,  hallowing  water  of  purifi- 
cation, take  it  from  the  place  where  the  Ibis  has  drunk.3  Hin- 
dus and  Greeks  had  "  holy  water  ;  "  it  was  used  at  funerals. 
The  Hindus  also  had  progaschita  or  extreme  expiation  with 
consecrated  oil.4 

The  largest  part  of  the  Jews  lived  in  Babylonia,  where  Bel- 
Mithra  was  worshipped.  Their  religion  was  the  religion  of 
High-Asia,  India  and  Arabia — the  fireworship.5  In  the  "  Life  " 
of  Josephus  it  is  declared  that  the  Jews  are  a  sect  of  the  Hindu 
philosophers,  the  Kallanoi.  Kalanus  was  a  gymnosophist  who 
returned  with  Alexander  from  India  and  burned  himself  alive. 
The  soul  was  regarded  as  a  bright  fire,  immortal  and  mistress 
of  life.6  Kalanus  evidently  took  this  view  of  the  subject  ;  for, 
by  his  self-sacrifice,  he  anticipated  by  near  three  and  one  half 
centuries  St.  Paul's  doctrine  : 

By  the  spirit  ye  slay  the  doings  of  the  body. — Romans,  viii.  13. 

If  I  deliver  my  body  to  be  burned. — 1  Cor.   xiii.  3. 

The  spirit  as  large  as  the  thumb  dwells  always  in  the  heart  of  men. — Hindu 
Kaivalya  Upanishad. 

Divine  without  form  is  the  spirit  pervading  the  internal  and  external  of 
beings,  unborn,  without  breath,  without  heart,  shining  elevated  above  the  high- 

1  Philo,  legal  alleg.  II.  21.  Sara-isuati  (Sarasvati)  is  the  Primal  Wisdom.  As 
Vach  (Vox,  Word,  Logos,  Minerva)  she  is  the  Queen,  conferrer  of  wealth,  the  pos- 
sessor of  knowledge,  omnipresent  and  pervader  of  all  beings. — Compare  Colebrooke, 
Relig.  of  the  Hindus,  16.  Hence  one  may  infer  Fortuna  Minerva,  as  will  appear  later. 
Sarasvati  is  a  Hindu  river-name  ;  which  does  not  conflict  with  the  lunar  Sara'h  as  a 
source  of  water. 

2  Genesis,  iii.  20.  Rhea  (from  p«o  to  pour  out  water)  having  first  received  the  pow- 
ers of  all  things  in  her  ineffable  bosom  pours  forth  perpetual  generation  upon  every- 
thing. She  is  the  lunar  Dios  Rhea,  Alma  Mater.  See  Eua  or  Eve,  as  the  Nurse  of  the 
entire  world. — Dunlap,  Sod.  II.  125  ;  Ewald,  Abodah  Sarah,  p.  303. 

3  de  Iside,  75. 

4  Jacolliot,  Voyage  au  pays  des  brames,  307,  310. 

°  Dunlap's  Vestiges,  108-11 S;  Movers,  I.  31,  150,  279,  300,  301,  303,  323-337,  358. 
360,  372,  and  all  of  his  chapter  ix. ;  Deuteron.  iv.  24 ;  2  Kings,  iii.  27  ;  Deut.  v.  23-20  ; 
Ezekiel,  i.;  Dan.  vii.  9,  10. 

0  Cory,  243  ;  Psellus,  28. 


SPIRIT  AND  MATTER  IN  THE  EAST.  29 

est  and  unalterable.  Out  of  him  comes  the  breath  of  life,  the  mind  and  all 
senses. — Hindu  Mundaka  Upanishad. 

The  Generator  of  men  as  well  as  of  heaven  and  earth,  entering  into  the 
womb,  procreates. — The  Rig  Veda.1 

Consider  how  man  is  formed  in  a  mother's  body.  .  .  .  Who  has  made  the 
bones  hard  ? — Hermes  Trismegistus,  v.  6.2 

Thou  dost  not  know  the  way  of  the  spirit, — the  BONES  in  the  womb  of  a 
woman  enceinte. — Ecclesiastes,  xi.  5. 

Spirit  is  God. — John,  iv.  24. 

Spirit  has  not  flesh  and  bones. — Luke,  xxiv.  39. 

Labor  not  for  the  food  that  perishes. — John,  vi.  27. 

The  life  is  more  than  the  MEAT. — Luke,  vii.  23. 

All  living  creatures  are  the  dwelling  of  the  Self  who  lies  enveloped  in  matter, 
who  is  immortal  and  spotless.3  That  Self  is  hidden  in  the  heart  of  the  creature.4 
— Vedic  Hymn. 

The  Pythagoreans  were  ascetic.5    The  flesh  is  sin.6 

Every  genesis  having  two  causes,  the  most  ancient  philosophers  and  poets 
preferred  to  give  heed  to  the  better  exclusively. — Plutarch,  de  defectu  orac.  48. 

Sensual,  having  not  the  spirit. — Jude,  19. 

In  iniquity  I  was  formed,  and  in  sin  my  mother  warmed  me  (into  being). — 
Psalm,  li.  7. 

Life  and  death  are  as  it  were  the  essence  of  genesis. — Hermes,  xi.  2. 

The  spirit  is  contaminated  by  the  very  nature  of  body. — Origen  c.  Cels.  vi. 
504. 

And  Moses  (Mases)  descended  from  the  mountain  to  the  people,  and  sancti- 
fied the  people  and  they  washed  their  clothes.  And  he  said  to  the  people  :  Be 
ready  for  the  third  day  !  Do  not  go  to  a  woman ! — Exodus,  xix.  14.  15. 

Labor  not  for  the  food  that  perishes. — John,  vi.  27. 

For  when  the  mind  walks  on  liicjh  and  is  initiated  into  the  mysteries  of  the 
Lord  it  esteems  the  body  a  wicked  and  hostile  thing. — Philo,  Legal  Allegories, 
iii.  22. 

Spiritum  contaminatum  jam  natura  corporis. — Origen  c.  Cels.  vi.  504. 

Let  not  then  the  sin  control  in  your  mortal  body  unto  obedience  to  the  de- 
sires thereof. — Romans,  vi.  12. 

For  when  we  were  in  the  flesh  the  passions  of  the  sins  that  were  by  the 
Law  worked  in  our  members  so  as  to  bear  fruit  unto  death. — Romans,  vii.  5. 

1  Wilson,  II.  84. 
-  Parthey. 

3  Max  Miiller,  India,  what  can  it  do,  p.  104. 

4  ibid.  247.  According  to  the  Veda,  the  soul  (life)  is  eternal,  but  the  body  of  all 
creatures  is  perishable. — ibid.  104.  The  life  comes  from  the  sun,  and  the  Hindus  and 
Hebrews  agreed  in  this  doctrine. — Compare  Wuttke,  ii.  312;  1  Samuel,  xxv.  29;  Numb. 
xxv.  4  ;  Duncker,  II.  102  ;  Bhagavat  Purana  ;  Wuttke,  ii.  263,  328 ;  Job,  xviii.  5 ;  Sep- 
tuagint  and  Vulgate  psalms,  xix.  4. 

6  Grote,  Plato,  I.  p.  9 ;  Plut.  de  Iside,  5,  10. 
6  de  Iside,  27-46  ;  Gen.  vi.  2,  3,  5,  6. 


30  THE   GHEBERS   OF  HEBRON. 

The  will  of  the  flesh  is  death,  but  the  will  of  the  spirit  is  life  and  peace. — 
Rom.,   viii.  6. 

On  account  of  the  weakness  of  your  flesh. • — Romans,  vi.  19. 

Condemned  the  sin  in  the  FLESH. — Romans,  viii.  4. 

Those  who  are  in  flesh  do  mind  the  things  of  the  FLESH,  but  those  in 
spirit  mind  what  are  affairs  of  the  SPIRIT. — Romans,  viii.  5. 

You  are  not  in  flesh  but  in  spirit,  if  indeed  God's  pneuma  dwells  in  you. 
— Romans,  viii.  9. 

All  flesh  in  which  is  the  spiritus  vitae. — Genesis,  vi.  17. 

Into  his  nostrils  the  breath  of  the  lives. — Genesis,  ii.  7. 

Zeus  himself  in  matter  is  the  sun  and  Hera  herself  in  matter 
is  luna.1  From  India  to  the  Mediterranean,  the  oldest  form  of 
philosophy,  after  the  belief  in  spirits,  was  dualism.  The  spirit 
or  "  breath  of  life  "  was  regarded  as  residing  in  the  blood.2 
By  the  blood  we  are  joined  to  God,  who  is  spirit  ;  the  animal 
(life)  is  intermediate  between  the  spirit  and  the  body.3  The 
pure  fluid  (akasha),  which  has  emanated  from  the  Great  All, 
and  is  the  soul,  comes  to  unite  itself  through  the  blood  with 
the  body.4  The  names  Zeus,  Jupiter,  Brahma,  Nara,  Nereus, 
Poseidon,  Abrahm,  Dionysus,  Iacchos,  IHOH  were  names  of 
the  spirit. 

Spirit  of  life  from  the  God. — Rev.  xi.  11. 

Sic  dum  eum  vocamus  spiritum,  corpus  tamen  ilium  non  dicimus. — Origen 
c.  Celsum,  vi.  p.  504. 

Deus  Verbum  corpus  non  esse  potest. 

Nee  Ignis  ille  corpus  est  qui  Deus  esse  dicitur. — ibid.,  vi. 

Unless  one  be  born  of  water  and  spirit  he  cannot  see  the  Kingdom  of  the 
heavens. — John.  iii.  5. 

Bacchus-Osiris-Adonis  is  the  life-giving  "Water.  Three  bear 
witness,  spirit,  water,  blood.5  "We  may  add  also  fire  ;  for  Dio- 
nysus was  represented  carrying  up  the  divine  fire  to  heaven.6 
Dionysus,  like  Posidon,  went  under  the  wave  of  the  sea.7 

1  Plutarch,  Quaest.  Roman,  77.  Borsippa  is  the  Holy  City  of  Artemis  and 
Apollo.  — Strabo,  739. 

2  Genesis,  i.  30 ;  ix.  4,  5 ;  xxxvii.  21  ;  Leviticus,  xvii.  14 ;  Deut.  xii.  23 ;  Gen.  ii.  7. 

3  Origen,  II.  p.  29S,  ed   Genebrard,  Paris,  1019. 

4  Jacolliot,  la  Bible  dans  l'Inde,  181,  quotes  Ramatsarier ;  Revelation,  xi.  11  ; 
1  Sam.  xxv.  29.  Blood  contains  all  the  mysterious  secrets  of  existence  no  living  being 
can  exist  without. — Ramatsarier  ;  Isis  Unveiled,  II.  507. 

5  1  John,  v.  8. 

6  Pausanias,  i.  20,  3.  Hephaistos,  Phatha,  Patah,  the  Creator-spiritus,  Vulkan. 
Some  of  the  Eleans  name  the  altar  of  Hephaistos  that  of  Areian  Jupiter  ('Apei'ou  Aids): — 
Pausanias,  v.  14,  0. 

7  Homer,  Iliad,  vi.  135. 


SPIRIT  AND  MATTER  IN  THE  EAST.  31 

Your  blood  of  your  lives. — Genesis,  ix.  5. 

The  flesh  with  its  life,  its  blood. — Genesis,  ix.  4. 

The  spirit  and  the  water  and  the  blood,  and  the  three  testify  to  the  one.  ' 

Like  a  brahman,  '  A-brahm  '  required  a  son.  Like  a  brah- 
man he  prepared  to  burn  him  alive  on  a  hastily  built  altar  as 
a  holocaust  to  the  most  high  source  of  all  life.2  According  to 
Brahman  precedent  in  the  laws  of  Manu,  Sara'h  consented 
that  Abrahm  should  enter  into  an  arrangement  with  her  maid,3 
which  is  popularly  supposed  to  fully  account  for  the  origin  of 
the  Shemal-worshippers,  the  Ishmaelites.  If  any  should  object 
that  a  Brahman  from  Ilr 4  should  have  at  least  set  tire  to 
Sara'h's  mortal  coil  instead  of  burying  her,  Jacolliot  states 
that  the  Hindu  Chshatrias  formerly  mummified  their  dead.5 
And  Abram  bought  a  Khattite  cave  at  Hebron  to  put  her  in. 
The  Jews  are  in  one  case,  however,  mentioned  as  burning  the 
bodies  and  burying  the  bones.6  Schliemann,  at  Mukenai, 
found  the  bodies  laid  away  scorched  by  flames.  The  sacred 
element  had  touched  them  with  its  purifying  power. 

According  to  Jeremiah,  vii.  21,  22,  blood  offerings  were  not 
divinely  commanded.  According  to  the  Samaveda,  says  Jacol- 
liot,7 it  is  murder  to  shed  blood  except  as  an  offering.  In  com- 
paring the  Jewish  religion  with  the  Hindu,  Leviticus,  xvii. 
3,  4,  offers  a  positive  testimony.  The  verses  show  that  the 
Hebrews  were  under  the  sway  of  this  chief  brahman  doctrine. 
The  Brahmans  were  not  allowed  "  to  feed  on  the  flesh  of  liv- 
ing creatures  that  assist  the  labors  of  men."  ?  The  Egyptians 
slay  no  cattle  except  for  sacrifice. — Herodotus,  ii.  41.  Qiva  is 
the  only  God  to  whom  animal  sacrifices  were  offered.9 

1  The  one  first  cause,  or  the  one  pneuma,  the  one  life. — 1  John,  v.  8. 

2  The  Ohaldaeans  regarded  the  soul  as  fire.  The  Persians  said  :  earth  to  earth, 
ashes  to  ashes,  fire  to  fire  !— Dunlap,  Sod,  I.  63.  Abaram  (from  Bara,  creare)  seems  to 
have  been  father  to  many  of  the  Goiim.  —Gen.  xvii.  2,  4.  Abar,  to  be  strong.  Abir 
( Aber)  means  '  Mighty.'     Compare  the  name  Abiram.—  Numbers,  xxvi.  9,  12. 

3  Gen.  xvi.  1,  2.     Hagar  is  Semele  to  the  Ismaelite  Semal. 
*  Uro  ''  to  burn." 

6  Jacolliot,  Voyage  au  pays  des  brahmes,  p.  311. 
6 1  Sam.,  xxxi.  12,  13. 

7  Bible  dans  lTnde.  185.  Who  slaughters  an  ox  has  stricken  down  a  man. — Isaiah, 
lxvi.  3.    Compare  slaying  a  man  and  castrating  an  ox.— Gen.  xlix.  (i.  Hebrew  text. 

8Strabo,  712,  15:  carnibus  vesci  animalium  quae  hominum  opera  adjuvant: 
oure  KTeiVowi  ovSev  eu.<l/v\ov,  ovre  ti  (rniipovai.  aire  oixias  co/u.i'£bu<ri  €«t>)o-0oi. — Herodotus,  i ii. 
100. 

9  Lassen,  I.  924. 


32  THE   GHEBERS  OF  HEBRON. 

Whatever  man  of  the  house  of  Israel  who  shall  have  killed  a  young  bull 
or  lamb  or  goat  in  camp,  or  shall  have  killed  it  outside  beyond  the  camp,  and 
does  not  bring  it  unto  the  ostium  of  the  Tabernacle  of  the  Congregation  to  offer 
it,  a  corban,  before  the  face  of  the  Tabernacle  to  Ia'hhoh  (the  God  of  life), 
blood  shall  be  imputed  to  that  man,  he  has  shed  blood  ;  and  the  man  shall 
be  cut  off  from  the  midst  of  his  people. — Levit.  xvii.  3,4,  5. 

It  was  bloodshed  to  kill  these  animals,  except  for  sacrifice  to 
the  source  of  all  life  ;  perhaps  originally  there  were  no  blood- 
offerings  ;  but  these  were  offered  to  the  God  of  Life.1 

For  the  life  of  the  flesh  is  in  the  blood. — Levit.  xvii.  11. 

The  Pythagoreans  abstained  from  animal  food.  The  Egyp- 
tian priests  abstained  from  eating  cows,  goats,  sheep  and 
fish  ;  -  the  Nazarene  Therapeutae  from  animals 3  always. 

oil  £wa  KaraSvovres. — Philo,  quod  o.  p.  liber,  §  12. 

Not  sacrificing  living  creatures. — Philo,  §  12. 

Only  on  religious  occasions  is  it  allowed  to  kill  animals  and  to  eat  their 
flesh  ;  Brahma  created  them  for  the  preservation  of  the  life-spirit ;  and  this 
spirit  devours  4  all  that  is  movable  or  immovable.  He  created  animals  for  sac- 
rificial -offeriug,  and  the  sacrificial-offering  for  the  augmentation  of  the  universe. 
— Nork,  Keal-Worterbuch,  iii.  317. 5 

Daniel  and  his  companions  abstained  entirely  from  living- 
creatures.6  From  the  above  extracts  and  authorities  it  is  clear 
that  there  was  an  entire  agreement  in  this  doctrine  between 
India,  Judea,  Jerusalem  and  Egypt.  Lassen  and  Jacolliot 
have  held  that  the  Hindu  law  is  prior  to  the  Jewish  ;  in  other 
words,  that  the  Hindus  have  not  borrowed  from  the  West. 

In  the  beginning,  was  one  spirit  by  whom  all  has  been  pro- 
duced.7 Brahma  Narayana  floats  upon  the  waters. s  The  Sun 
is  the  Breath  of  life.9  Spirit  was  in  the  sun  10  and  in  the  sea- 
water. 

1  Gen.  iv.  4  ;  Acts,  xvii.  25. 

8  Origen,  c.  Celsum,  V.  pp.  485,  487. 

3  Philo,  Vita  Cont.,  9. 

4  This  great  fire  will  eat  us  up. — Deutcronom.  v.  23,  23. 
6  quotes  Majer,  Brahm.  p.  175. 

6  Origen,  c.  Cels.  vii.  part  II.  p.  507. 

7  Wuttke,  II.  293 ;  quotes  one  of  the  oldest  cosmogonies  of  the  Vedas.  Spirit  is 
the  God.— John,  iv.  24.  The  Sun  is  Brahma.— Wuttke,  II.  293.  God  is  the  Sun  and 
full  Moon. — Metrodorus,  de  Sensionibus,  18. 

s  Wuttke,  II.  300. 

9  Ibid.  II.  301,  302. 
10  Diodorus,  I.  11. 


SPIRIT  AND  MATTER  IN  THE  EAST.  33 

Among  all  works,  the  highest  is  the  PERCEPTION  of  the  ' '  spirit."  This  is  the 
preferable  in  all  sciences;  for  it  leads  to  immortality.—  Maim,  xii.  85.  Recog- 
nizing him  who  is  the  breath  of  life  and  whose  ray  is  in  all  beings,  a  man  be- 
comes a  Wise  Man,  one  whose  action  is  confined  within  himself,  one  content  in 
himself.  Through  truth  we  must  grasp  the  "spirit/'  through  complete  cogni- 
tion,1 and  by  penance  and  by  abstinence. — Mundaka-Upanishad,  III.  1. 

Since  the  deity  itself  became  the  first  created  matter,  the 
world  was  an  ensouled  body.2  The  problem  how  the  material 
world  had  its  origin  out  of  that  pure  spirit,  and  how  that  came 
in  contact  with  it,  has  produced  the  whole  gnosis.3  For  the 
Supreme  King  of  the  universe  dwells  in  inaccessible  light 
and  cannot  be  approached  except  by  mediating-  intermediate 
spirits  ;  this  was  the  dogma  of  nearly  the  entire  orient,  not  in 
Egypt  only,  as  Iamblichus  4  showed,  but  also  among  the  Chal- 
deans, Persians  and  Indi.5 

God  who  art  pure  spirit,  the  principle  of  all  things,  the  Master  of  the  world, 
it  is  by  thy  orders  that  I  rise  and  go  to  mix  in  the  trouble  of  the  world  ! — 
Hindu  Prayer  at  Sunrise.6 

Thus  we  show  that  "spirit  and  matter"  was  the  dualism  of  the 
ancient  philosophy  in  the  Bible,  in  India,  Judea,  and  every- 
where. 

Thousand-headed,  thousand-eyed,  thousand-footed  was  Purusha  ;  round 
about  the  whole  world  he  stood  forth  about  10  fingers. 

Purusha  is  this  All,  what  has  been  and  will  be  to  come,  he  also  reigns  over 
the  realm  of  immortality  which  becomes  great  through  food. 

So  far  reaches  his  greatness,  and  yet  more  than  that  is  he  ;  one  fourth  of 
him  is  all  beings  ;  three  fourths  of  him  is  the  kingdom  of  heaven. 

To  three  fourths  Purusha  mounted  up,7  a  fourth  of  him  stayed  here  ;  then 
he  stepped  out  to  the  sides  to  the  realm  of  the  eaters  and  those  that  eat  not. 

In  the  beginning  was  Viraj,  out  of  Viraj  sprung  Purusha.8 

1  Gnosis. 

2Nork,  Brahmanen  und  Rabbinen,  245. 

3Chwolsohn,  I.  726. 

4  Iambi  iolms,  de  mysfc.  Aegypt.  viii. 

5Chwolsohn,  I.  732. 

6  Jacolliot.  Christna  et  le  Christ,  37.  Jacolliot  reads  "God  who  art  a  pure 
spirit."  God  is  spirit,  not  a  spirit.  Siva  enfin  ou  Nara.  e'est  a  dire  TEsprit  divin, 
est  le  principe  qui  preside  a  la  destruction  et  a  la  reconstituting  —  Jacolliot  les  Pils  de 
Dieu,  13. 

7  Compare  "Dionysus  carrying  up  Hephaistos  into  heaven."— Pansan,  I.  20,  3. 

8  Given  from  Purusha-sukta  before  Rv.  10,  90.  in  Heinrich  Zimmer,  Altindisches 
Leben,  p.  217. 

3 


34  THE   GHEBERS  OE  HEBRON. 

With  Viraj  in  the  beginning-,  compare  what  St.  John  says 
of  the  Logos,  that  it  was  in  the  beginning,  that  life  was  in  it. 
The  purusha  is  the  spiritus  vitae.  This  bears  out  John,  i.  3, 
in  the  idea  that  all  things  were  made  through  it.  We  have 
the  same  idea  in  Isaiah  : 

Thus  said  the  El  Ia'hoh  who  created  (bora)  the  heavens  and  moves  them, 
spreading  out  the  earth  and  its  productions,  having  given  life  to  the  people  on 
it  and  spirit'  to  those  that  walk  thereon. — Isaiah,  xlii.  5. 

Zeus  is  beginning,  Zens  is  the  things  between,  and  from  Zeus  all  things 
originate.-'— Plutarch,  de  defectu  orac.  48. 

If  then  Judea  exhibits  Brahman  and  Chaldean  influences  in 
its  sacred  books,  was  there  no  Gymnosophist  or  Budhist  in- 
fluence at  work  upon  the  Gymnoprophets,3  the  Nazers,  Nazo- 
renes,  the  Baptists,  the  Essene  and  Christian  anchorites  ? 
Epiphanius  here  comes  to  our  aid,  asserting  that  "the 
Nazarenes  were  before  Christ  and  knew  not  Christ."4  Philo 
gives  us  the  letter  of  Calanus  to  Alexander,  and  mentions  the 
gymnosophists  sleeping  on  the  ground  according  to  their  an- 
cient usage.5  Ibn  Sina  (died  in  1037)  relates  that  the  'Hane- 
fites  (whom  he  mentions  right  after  the  Sabians)  derive  them- 
selves from  the  Religion,  of  Abraham  and  assert  that  he  was 
one  of  their  people.6  One  sees  in  these  'Hanefites  the  Harrd- 
nians,  who  sought  to  legitimatize  themselves  before  the  Ma- 
hommedan  authorities,  by  any  real  or  fictitious  biblical  char- 
acter (?)  It  is  also  possible  that  by  these  Ssabians  believing 
on  '  Abraham '  the  Brahmans  are  meant,  of  whom  many  Mo- 
hammedans asserted,  misled  by  similarity  of  name,  that  they 
are  followers  of  the  patriarch  Abraham.7  It  is  much  more 
probable  that  Abraham  is  Brahma  ;  and  that  the  Christians  are 
the  ones  misled  by  too  slavish  a  credence  of  Jewish  fables. 

Plutarch  asks  why,  on  the  Ianuary  Ides,  flute-players  are 
permitted  to   go   about  the   city,  wearing  women's   dresses. 

1  Ruach,  breath  from  on  high  ;  pneuma  =  holy  spirit. 

2  Compare  Rev.  i.  18.  The  Hindu  Vach,  in  the  true  sense  of  the  "Word,"  claims 
to  uphold  the  sun  and  the  ocean. — Colebrooke,  Relig.  of  the  Hindus,  16.  So  Proverbs, 
viii.  1,  24-30. 

31  Samuel,  xix.  20,  24;  John,  vi.  14;  Deuteron.  xviii.  15,  18. 
4  Epiphanius,  I.  121. 
5PhilodeSomniis,  II.  8. 
6  Chwolsohn,  I.  226. 
'  Ibid. 


SPIRIT  AND  MATTER  IN  THE  EAST.  35 

Probabty  because  the  Mysteries  of  Herakles  were  then  celebra- 
ted. Among-  the  Hindus  abstinence  from  women  was  in  many 
cases  required,  as  on  the  day  of  the  Newmoon  and  Fullmoon, 
and  on  the  8th  and  14th  days  of  the  month.1  According-  to 
Josephus,  the  Hebrews  consecrated  the  tabernacle  on  the  New- 
moon  ; 2  probably  because  Osiris  entered  Selene  on  the  New- 
moon  of  Phamenoth,  the  beginning  of  spring.  A  brahman 
was  indispensable  to  ever}^  solemn  offering,  even  to  the  little 
Newmoon  and  Fullmoon  offerings.3  This  is  just  what  was 
the  case  among  the  Jews,4  as  Brahmans. 

The  Xewmoons  and  stated  feasts  ! — Isaiah,  i.  13,  14. 

Faustus  says  that  Christ's  power  dwelt  in  the  sun,  his  wisdom 
in  the  moon.  Horus,  Adibudha,  Krishna  and  Christ  (among 
the  Manicheans)  each  had  the  sun  and  moon  for  his  eyes.  The 
Jews  blew  the  trumpet  on  the  newmoon,  poured  out  libations 
and  offered  burnt  sacrifices.  And  for  this  duty  the  Loim, 
Luim 5  or  Levites  were  assigned  to  do  just  what  the  Brahmans 
did  in  India.  They  ministered  to  Ia'hoh,  Lord  of  Life,  accord- 
ing to  Exodus,  iii.  14  ;  xxxviii.  21 ;  xl.  15 ;  Jeremiah,  xxxiii.  18. 
Hence  the  Jews  were  the  Brahmans  of  Palestine,  as  Josephus 
said,  worshipping  Brahma,  whom,  for  their  own  political  pur- 
poses, they  chose  to  regard  as  Ab  (Father)  Ram  (Most  High) 
which  title  is  not  unsuitable  to  the  Most  High  of  the  Hindu 
Gods.  King  states  that  the  words  brahma  and  abrahm  have 
the  same  numerical  value.0    The  root  is  bar  (creare) ;  allied  to 

1  Wuttke,  Geschichte  d.  Heidenthums,  II.  36G ;  Lassen,  III.  355. 

In  the  Resurrection,  they  neither  marry  nor  are  married,  hut  are  as  Angels  in  the 
heaven. — Matthew,  xxii.  30. 

These  are  those  that  have  not  been  defiled  with  women  ;  for  they  are  virgin.— 
Rev.  xiv.  4,  5. 

And  the  people  stood  near,  having  kept  themselves  pure  from  connection  with 
women  and  having  abstained  from  pleasures,  except  the  necessary  pleasures  of  eating, 
having  been  purified  by  baths  and  lustral  water-sprinklings  for  three  days,  and  besides 

having  washed  their  clothes  clean,  all  clothed  in  white  among  them. Philo,  Ten 

Commandments,  11.      See  Exod.  xix.  14,  15. 

2  Josephus,  Ant.  iii.  9,  p.  88.     Coloniae,  anno  1691. 

3  Dr.  Martin  Hang,  Brahma  und  die  Brahmanon,  p.  9.     Miinchen,  1871. 

4  1  Sam.  xx.  5;  Amos,  viii.  5;  2  Kings,  iv.  23  ;  1  Chron.  xxiii.  31  ;  Psalm,  lxxxi. 
3;  Isa.  lxvi.  23;  Ezekiel,  xlv.  17;  xlvi.  1  ;  Hosea,  ii.  11;  Josephus,  Ant.  iii.  10. 

8  Numbers,  xvi.  9,  priests  of  Ilos  (whom  the  Hebrews  called  El,  Elah)  a  name  of 
Siturn  in  the  orient,  the  God  of  Ilium,  the  Hebrew  Elioun. 
"  C.  W.  King,  The  Gnostics,  13. 


36  THE  GHEBEBS  OF  EEBBON. 

iubar  a  sunbeam  and  bliri  to  produce.1  The  Sun  is  Brahma, 
Zeus  and  Apollo  !  The  Numerical  Kabalah  of  the  Jews  identi- 
fies, by  the  letter  numbers,  Abrahm  with  Brahma.  Abrahm  and 
Brahma  are  both  names  connected  with  the  Ghebers  ;  and  it 
is  significant  that  the  early  Mohammedan  chronicles  mention 
the  rulers  of  Cabul  as  Guebres  or  Infidels. — Newall,  Highlands 
of  India,  238.  The  Mohammedan  was  a  later  religion  and 
regarded  as  infidels  the  unconverted  to  its  creed.  But  the  fire- 
worship  reached  from  the  Mediterranean  and  the  Jordan  to 
Persia,  Kashmere,  and  the  Brahmans  of  India.  "For  see,  the 
Bibles  which  you  call  Holy  contain  myths  too,  over  which  you 
are  accustomed  to  laugh  when  you  hear  others  relating  them." 
— Philo,  on  Confusion  of  tongues,  2.  "  Nearly  all  or  the  most 
of  the  giving  of  the  Law  is  allegorical." — Philo,  On  Joseph,  6. 
Abrahm  was  identified  with  the  mythic  Bel  Saturn  of  the 
Semites.  Abrahm  and  Israhel  (Saturn,  according  to  Philo)  were 
found  among  the  mythic  kings  of  Damaskus.  The  Moham- 
medan Arabians  regarded  Abrahm  as  the  Saturn  in  the  Caaba, 
the  Hobal  who  was  derived  out  of  Syria,  who  was  represented 
as  an  Old  Man  with  seven  arrows  or  fates  of  destiny  in  his 
hand.  Mohammed  destroyed  the  idol,  saying :  Our  Ancient 
(Our  Sheik)  they  represented  as  conjuring  with  the  arrows ; 
what  then  has  Abraham  to  do  with  the  arrows  ? — Pococke, 
Specimen  Hist.  Arab.  p.  980.2  Josephus,  Ant.  I.  8,  represents 
him  as  instructing  the  Egyptians  in  astronomy ;  Movers  states 
that  Bel-Saturn  passed  for  the  Inventor  of  astrology.8  The 
seven  arrows,  like  the  seven  lamps  of  the  Jewish  Sacred 
Candlestick,  of  course  referred  to  the  Seven  Planet  Rays.  The 
temple  of  Saturn  among  the  Sabians  was  sexagonal,  made  of 
black  stone,  hung  with  black  curtains.  His  image  was  that  of  a 
black  old  Hindu  who  has  an  axe  in  his  hand  ;  also  he  was  repre- 
sented with  a  rope  by  which  he  draws  a  bucket  out  of  a  well  ; 
then  again  as  a  man  reflecting  earnestly  upon  the  old  Hidden 
Wisdom  ;  also  as  a  worker  in  wood  ;  finally,  as  a  King  riding 
on  an  elephant.  It  was  the  custom  of  the  Sabians  to  come  on 
Saturday  into  Saturn's  temple  dressed  in  black.  Their  prayer 
is  to  this  effect :    Sanctified  be  Thou,  O  God,  in  whom  the 

1  bharami  means  the  "bearing  of  me."  —  A.  H.  Sayce,  Science  of  Lang.  II.  152. 
To  derive  Brahma's  name  from  brih,  to  strain  in  prayer,  instead  of  from  bhri,  to  pro- 
duce, to  bear,  is  straining  a  point ;  since  Brahma  is  Creator. 

2  Movers,  I.  86,  87. 


SPIRIT  AND  MATTER  IN  THE  EAST.  37 

Evil  indwells,  who  does  not  the  Good,  because  He  is  the  Mis- 
fortune and  the  reverse  of  good  luck,  who  when  he  conies  into 
connection  with  beauty  thereby  makes  it  ugly,  who  looks  on 
the  Fortunate  and  thereby  makes  him  unlucky. — Dimeshqi  ; 
in  Chwolsolm,  II.  384.  Markion  regarded  the  God  of  the  Old 
Testament  as  the  fearful  God  ;  and  Job,  ii.  1,  mentions  Satan 
us  one  of  the  Sons  of  the  God.  Osiris-Iachoh  is  in  heaven  and 
in  Hades.  Psalm  cxxxix.  8,  locates  this  Sabian  Deity  in 
Hades,  Isaiah,  xlv.  7,  makes  him  the  Creator  of  Darkness  and 
Light.  In  the  treatise  De  Iside,  Isis  wears  black  when  Osiris 
dies,  when  a  pestilence  occurs  Typhon's  bad  animals  are  car- 
ried into  darkness  and  threatened  or  slain,  and  Ezekiel,  viii. 
10,  12,  14,  shows  what  the  Jewish  priests  did  in  the  darkness, 
incensing  Satan-Typhon,  and  mourning  Adonis-Osiris.  It  is 
quite  probable  that  the  Arabs  regarded  Saturn  as  Deathgod. 
Homer  puts  him  in  Hades,  and  the  Egyptians  made  him  Earth- 
god,  i.e.  Subterranean. 

From  an  early  period  Egyptian  philosophy  would  naturally 
be  more  subject  to  Babylonian  and  Syrian  influences  than  to 
Grecian,  before  the  time  of  the  Ptolemies.  As  might  be  ex- 
pected, their  Hermes  was  not  the  Grecian,  but  the  Phoenician 
Hermes  (Taaut,  Tat,  Thoth),  which  last,  Thoth,  was  in  our 
copies  of  Plato  spelled  Theuth.1  This  Egyptian  -  Phoenician 
wisdom  appears  in  the  Old  Testament,  and,  in  Proverbs  viii. 
30,  by  the  name  Anion,  as  well  as  Chochmah.  Whether  the 
Psalms  of  Dod2  are  the  divine  compositions  of  Dod,  Tot,  Thoth, 
or  Taut,  remains  to  be  seen.  M.  Menard,  in  various  passages, 
recognizes  "  habits  of  thought  which  are  not  Grecian  "  in  the 
Books  of  Hermes  Trismegistus  ;  but  he  adds  that,  "  initiated 
into  philosophy  by  Greece,  the  orient  could  give  it  only  what 
it  possessed,  the  exaltation  of  the  religious  sentiment."  3  This 
is  ignoring  the  dualism  and  gnosis  of  Egypt,  Israel,  Arabia 
and  Syria,  not  to  mention  Mesopotamia.  But  under  the  Ptole- 
mies, it  would  not  be  strange  if  Grecian  ways  of  thinking  had 
exerted  some  influence,  especially  in   the  expressions.     The 

1  Philebns,  cap.  viii.  p.  136. — Stallbaum. 

2Orelli,  Sanchon.  p.  U4,  has  Adodos,  King  of  the  Gods.  Another  Phoenician  God 
is  Khrusor  who  is  the  Phoenician  Vulkan,  the  Egyptian  Patah.  Ptah. — ibid.  IS,  19. 
See  Genesis,  iv.  22.  The  art  of  working  metals  was  carried  from  Phoenicia  to  Egypt  by 
the  Thoth- Taut.—  Sanchoniathon,  pp.  IS,  20,  38.  But  the  Semitic  Daud  (d  =  t)  makes 
Taut  in  Egyptian. 

3  Mc'nard,  Hermes,  p.  xii. 


38  THE  GHEBERS  OF  HEBRON. 

first  thing  one  notices  in  Hermes  Trisinegistus  is  the  Greek 
to,  ovra,  meaning-  the  real  existences ;  for  Plato  calls  matter 
to  fxr]  ov,  that  which  has  no  real  existence  :  which  is  akin  to  the 
Hindu  idea  that  there  is  nothing-  but  Brahma ;  all  else  is 
delusion. 

Before  entering  on  the  mythology  of  the  Book  of  Genesis  it 
is  requisite  to  refer  to  the  theology  of  which  it  forms  a  part ; 
for  the  entire  Hebrew,  Phoenician,  Babylonian  or  Egyptian 
theology  is  not  given  in  the  first  chapters  of  Genesis.  There 
is  something  wanting  that  preceded  Genesis  i.  1  in  other  cos- 
mogonies. Hermes  Trismegistus  ought  to  supply  this.  He 
says :  One  time,  my  thought  being  upon  ra  ovra  (the  divine 
entities  and  essences)  and  my  mind  being  exceedingly  raised 
up  to  a  height  (of  contemplation)  and  my  corporeal  sensations 
having  been  subdued  ...  I  seemed  to  hear  some  one  of 
exceeding  size,  of  indeterminate  proportion,  calling  my  name 
and  saying  to  me  "  What  do  jtou  wish  to  hear  and  see  and  what 
by  mental  conception  to  learn  and  to  know."  *  I  say,  Who  are 
you  then  ?  I  indeed,  says  he,  am  the  Poimander,  the  mind 
of  the  "  absolute  power ',"  and  I  know  what  thou  wishest  and  am 
present  with  thee  everywhere.  I  say,  I  wish  to  know  the  in- 
telligible entities,2  and  by  mind  to  comprehend  their  nature, 
and  to  know  the  God.  This,  I  said,  I  want  to  hear.  Again  he 
says  to  me  :  Have  in  thy  mind  whatever  you  wish  to  learn  and 
I  will  teach  thee. 

Saying  this,  he  was  changed  in  the  ideal  form,  and  straight- 
way all  things  were  opened  to  me  in  a  moment  and  I  see  a 
sight  without  bounds,  and  "  all  things  "  having  become  light 
more  pleasant  and  joyous  ;  and  seeing  I  was  enraptured  ;  and  a 
little  after  there  was  a  sunken  darkness  in  part  become  fright- 
ful and  drear,  crookedly  terminated,  so  that  I  seemed  to  see 
the  darkness  changed  into  a  certain  fluid  nature  (<f>v<n<;)  unspeak- 
ably stirred  up  and  giving  out  smoke  as  if  from  a  fire,  and  a 
certain  sound,  filling,  unutterable,  mournful :  then  a  CRY  from 
it  was  emitted  not  in  accord,  as  I  conjectured, — the  voice  of 
light.  From  this  light  went  out  a  certaiu  holy  logos  upon 
the  "  nature,"  and  pure  fire  sprung  up  from  the  liquid  "  nature," 
into  the  height  and  it  was  light  and  piercing  and  energetic 
at  the  same  time.     And  the  air,  being  buoyant,  followed  the 

1  Gnosis. 

2  Ta  ovra. 


SPIRIT  AND  MATTER  IN  THE  EAST.  39 

breath  of  life  (the  Spirit),  itself  rising-,  as  far  as  the  fire,  from 
earth  and  water,  so  that  it  seemed  to  hang  down  from  it.  And 
earth  and  water  stayed  by  themselves  mixed  np  so  as  not  to  be 
discerned  from  the  water ;  and  they  were  being  moved  l  by 
means  of  the  pneumatic  logos  laid  (or  put)  upon  (them),  so 
that  the  sound  was  audible.2  This  is  not  wholly  Greek  ;  for  the 
logos-doctrine  was  Hindu  and  Chaldean :  probably  Ionian, 
Egyptian  and  Pythagorean  before  it  was  Platonic  doctrine ; 
and  the  Cry  of  Minerva,  although  it  is  in  Pindar,  must  have 
been  a  Syro  -  Phoenician  conception,  else  why  is  it  found  in 
Proverbs,  viii.,  and  in  the  Poiniander  of  Hermes  ? 

With  the  exception  of  Joshua's  claim  to  the  north 3  as  far 
as  Hamath,  the  description  of  the  Jewish  borders  in  the  Book 
of  Joshua  is  nearly  identical  with  the  territory  occupied  by 
the  Jews  B.C.  140-84.  The  Book  of  Daniel  is  said  to  date 
about  B.C.  150.  It  possibly  may  be  somewhat  later.  Of 
course,  the  compilation  of  which  it  is  a  part  can  be  no  older 
than  its  latest  book ;  and  the  books  of  Moses  have  the  ap- 
pearance of  having  been  prefixed  to  all  the  rest,  Joshua  form- 
ing a  sort  of  introduction  to  the  history  of  the  Jews  settled 
along  the  Jordan  from  south  to  north.  In  Syria,  Arabia  and 
Egypt  everywhere  we  find  Dionysus  worshipped.  Why 
should  we  not  expect  to  find  the  same  among  the  Israelite 
Moloch  worshippers?  For  Moloch  is  Dionysus.4  The  Jewish 
state,  at  least  so  far  as  relates  to  the  Makkabees,  was  entirely 
nev) ;  it  was  the  starting  of  a  new  dynasty,  as  the  result  of 
being  freed  from  the  dominion  of  the  successors  of  Alexander 
the  Great.  Under  these  circumstances  we  find  priest-Mrxjx  ; 
for  the  Makkabees  were  Highpriests  :  and  such  a  one  is  men- 
tioned, Malchizedek,  in  Salem.  We  find  in  the  Pentateuch 
the  late  Hebrew,  so  late  as  not  to  be  distinguished  from  other 
Hebrew  writings,  as  to  language.  We  find  some  prohibitions 
of  the  distinguishing  marks  of  the  Adonis-Osiris-Dionysus 
usages,  introduced  into  the  Pentateuch,  to  separate  the  cir- 

1  The  Breath  of  Life  (the  Spirit)  of  Alahim  moved  itself  on  the  faces  of  the  waters. 
— Gen.  i.  2.  There  is  a  reference  here  to  the  Ionian  philosophy  of  Thales,  which  is  the 
Oriental  philosophy.  Philo,  de  profugis,  458,  calls  the  Wisdom  the  Daughter  of  God, 
while  Proverbs,  viii.  1  (29,  30)  and  Pindar,  Olympiad,  vii. ,  mention  her  exceedingly 
great  Cry. 

2  Hermes  Trismeg.,  Poimander. 

3  based  on  hope  probably. 

4  Movers,  Phoiiizier,  325  ft",  371  ff,  438. 


40  THE   GHEBERS  OF  HEBRON. 

cumcised  (the  initiated)  from  the  profane ;  but  these  changes 
are  small  compared  with  what  was  retained.  Then,  too,  the 
absence  of  the  least  mention  of  the  resurrection  in  the  Books 
of  Moses  has  a  very  Saddukean  aspect.  Suppose  now  that 
neither  Jacob  nor  Joseph  had  gone  into  Egypt,  that  the 
history  of  the  Kings  of  Israel,  Judah  and  Idumea  partially 
perished  in  the  period  when  Antiochus  oppressed  Israel  or  got 
reduced  in  some  way  to  the  scanty  notices  preserved  in  script- 
ure, but  that  it  was  decided  to  make  an  imposing  genealogical 
tree  for  these  Arab  fire -worshippers  out  of  whom  the  strategy 
of  Judas  and  the  talents  of  his  successors  had  created  a  na- 
tion— were  the  scribes  of  that  shrine  of  flame  unable,  at  the 
close  of  the  second  century  before  Christ,  to  locate  the  imagin- 
ings of  their  Arabian  fancy  anywhere  they  wished,  in  Egypt, 
Arabia  or  Syria,  and  instead  of  letting  Typhon  kill  Osiris,  to 
write  that  the  Jealous  Qan,  or  (Ken)  killed  Abel  (who  is  the 
lamented  Bel-Adonis),  or  that  the  Ghebers  in  Israel  had  come 
by  the  most  roundabout  way  out  of  Egypt,  which  took  them 
40  years  to  accomplish,  and  instead  of  going  home  to  Cheb- 
ron,  Ghebron,  or  Hebron  1  preferred  to  make  off  to  the  east  of 
the  Dead  Sea  for  the  purpose  of  getting  rid  of  their  Gheber 
name  and  to  call  themselves  Ebers  (those  who  came  from 
over  the  Jordan)  ?  By  ignoring  Hebron  for  Jerusalem,  it  is 
plain  that  '  Exodus '  and  Deuteronomy  and  Joshua  were 
penned  at  Jerusalem.  The  bahr  Jusuf,  an  artificial  arm  of 
the  Nile,  afforded  the  scribe  an  opportunity  to  get  on  the 
track  of  Joseph  in  Egypt,  and  the  story  told  to  account  for 
his  being  there  at  all  came  within  the  daily  experience  of 
captives  taken  prisoners  and  sold  as  slaves  in  oriental  coun- 
tries as  well  as  in  Greece  and  Italy.  The  theory  on  which 
oriental  names  of  cities  are  held  to  indicate  the  former  exist- 
ence and  residence  of  ancestors  of  that  name,  and  which  will 
be  indicated  further  on  where  the  12  tribes  of  Israel  are 
mentioned,  is  almost  euhemerism.2  In  this  manner,  Israel  is 
found  in  Izrael 3  and  Ioseph  in  the  names  of  the  bahr  Iusuf , 
the  Arab  idol  Asaf,  the  Mt.  Saf-ed  and  Supha  (Numbers,  xxi. 

1  Chebron,  Kebir,  Gebar,  Gebaron,  Ghebron. 

2  The  cities  and  towns  often  bore  deity-names,  like  Aun,  Sunew,,  etc.  As  Euhem- 
erus  said  that  the  Gods  had  been  men,  it  was  easy  in  these  sun-named  places  to  find  a 
patriarch  almost  anywhere  in  order  to  render  a  fiction  credible.  Gaba  might  suggest 
Iaqab,  Iakob. 

3  Izrael  is  Jezreel  in  the  English  Bible. 


SPIRIT  AND  MATTER  IN  THE  EAST.  41 

14),  more  especially  taken  from  the  story  of  a  historical 
Ioseph  about  B.C.  225  in  the  3d  century ;  mentioned  in  Jalins 
Hebrew  Commonwealth,  210  ;  Josephus,  Ant.  xii.  chap.  4,  2. 

The  Egyptians  had  their  attention  drawn  to  the  7  planets, 
the  Great  Lights,  well-known  to  Egyptian  astronomers.  The 
Syrian  took  notice  of  Saturn-day  (Saturday)  because  (accord- 
ing to  the  priests  of  El)  Saturn  was  the  Greatest  God,  the 
Adonis,1  Osiris,  Abel,'  or  Bel,  who  went  under  earth  quite 
early  and  reigned  in  the  world  of  souls.3  Saturday  was  the 
great  day  of  Kab,  Keb,  Koub,  Iakouph,  Kouph,  or  Iakab 
(Jacob),  who  was  chief  of  the  Kabiri,  their  El-Saturnus.4 
There  was  in  the  Holy  of  Holies  a  Candlestick  with  7  lamps, 
a  symbol  of  the  Adon-Alohim,  who  hallowed  the  7th  day  and 
presided  over  these  Seven  wandering  Rulers,  or  Planets.  The 
priest  well  knew  that  the  Moon  (to  whom  great  attention  was 
early  paid  in  Chaldea,  Syria,  and  Egypt,  particularly  on  the 
New  moons,  as  in  Jerusalem)  made  a  lunation  in  twent3T-eight 
days,  one-fourth  of  which  is  the  number  Seven  !  Now  the 
Pharisees  believing  in  Spirit,  believed  in  Angels  as  spirits. 
The  intelligent  Saddukees  declined  the  superstition. 

Plutarch  distinctly  asserts  that  Dionysus  is  Adonis.  In 
proof  of  this  he  adduces  the  mitre  worn  by  the  Jewish  high- 
priest,  his  fawn-skin  dress,  the  bells  depending  from  it,  the  in- 
carved  thyrsus  exhibited  on  parts  of  the  prominent,  elevated, 
structure  facing  the  people,  the  buskins  and  the  drums  ;  for 
these,  he  says,  suit  no  other  God  but  Dionysus.5 

Ka\  outoi  irpoaKwovcn  to5  r)K\w. — Septuagint,  Ezekiel,  viii.  16. 
Begin  to  my  God  with  drums. — Judith,  xvi.  1. 

The  fawn-skin  indicates  stag-slaying  Dionysus,  as  do  the  bus- 
kins.    The  tinkling  of  bells  on  the  dress  of  the  Jewish  high- 

1  Adoni  (Adonai)  was  the  Deity-name  in  the  Hebrew  text,  and  Adonia  is  the  name 
of  the  Syrian  festivals  :  they  occurred  in  autumn  and  at  other  times.  Adonis  slain  by 
the  Boar  signifies  the  fruits  cut  off  in  their  ripeness. — Movers,  206. 

The  constellation  of  the  Boar  rose  about  the  time  of  Libra  in  the  autumn. 

-  Abel  =  Abelios  =  Apollo.  The  Egyptians  had  the  Abel  Misraim,  Mourning 
Adonis. 

3  The  Sadukees  held  that  there  is  neither  resurrection,  angel,  nor  pneuma  (Spirit). 
— Acts,  xxiii.  8. 

4  Great  Sabaoth. — Gallaeus,  Sibylline  Books,  175-1S0;  Plutarch,  Quaest.  Conv. 
671  E.  p.  816. 

5  Plutarch,  Quaest.  Conviv.  iv.  5,  6.     So  Movers,  p.  234. 


42  THE   GHEBERS  OF  HEBRON. 

priest  points  to  spring,  as  does  the  paschal  lamb,  in  the  ver- 
nal joy.  The  shower-bath  of  blood  poured  on  the  chief  priest 
annually  was  the  symbol  of  the  renewed  life  of  all  flesh,  and 
the  circumcision  pointed  to  the  same  thing.  Adonai  or 
Adonis  was,  then,  the  Young  Dionysus  who  wras  mourned  in 
Syria  (which  included  Judea,  and  at  times  was  a  part  of  the 
power  of  Egypt).  If  the  Bacchic  branch  was  mighty  through 
Greece a  it  was  because  it  was  mighty  in  Syria  ;  and  the  Jews 
still  carry  the  palm  branch  ;  like  the  Persians,  who  bore  the 
bundle  of  twigs.  The  Arab  worship  of  Dionysus  and  the 
name  of  the  Arab  Sun-festival  in  September,  Ashurah,  point 
as  distinctly  to  the  Dionysus-Mithra-wrorship  in  Suria,  Assu- 
ria  and  Asher  as  the  wailing  of  the  women  of  A  slier  for  the 
Onlybegotten  points  to  the  Death  of  Adonis  in  autumn  and 
the  Grave  of  Bacchus. 

The  initiated  -  of  iDAean  Jupiter, 

Having  completed  3  the  raw  eaten  feasts, 

And  having  clothing  all  of  white,4 

I  avoid  the  race  of  mortals  ; 

Not  having  been  brought  near  a  grave  ! — Porphyry,  de  Abst.  iv. 

The  names  of  the  Thracian  Orpheus  and  Musaeus  carry  us 
back  to  the  dusky  period  from  which  all  sacred  history  starts. 
The  name  Moses,  or,  as  it  is  written,  Mse  (Mase),5  designating 
as  it  does  many  of  that  name,  originally  meant  a  mythic  per- 
sonage. Mases  is  an  ancient  Greek  town  mentioned  by  Strabo, 
376,  and  Pausanias,  197 ;  similar  names  are  Amasia  a  city  of 
Pontus  in  Asia  Minor,  Musia6  (Mysia),  Masion,  a  name  of  a 
mountain  near  to  Armenia,  and  Masa.''  Some  may  prefer  to 
connect  it  with  Mosia  meaning  redeemer,  others  with  maase, 

1  Euripides,  Bacchae,  308. 

2  When  the  Egyptian  Israelites  are  initiated  into  the  Egyptian  Mysteries  they  are 
purified  and  warned  to  keep  away  from  the  women. — Exodus,  xix.  11,  14,  15. 

So  in  the  Mysteries  of  the  Bona  Dca  (Isis)  men  were  excluded.  In  fact,  the  men 
and  women  of  the  Jews  were  kept  apart  at  religious  services. 

3  Teletes,  complete. 

4  The  Magi  wore  white  in  hostility  to  Darkness  and  Hades. — Plutarch,  Quaest. 
Rom.  xxvi. 

5  Compare  Mas  (Gen.  x.  23),  Mt.  Masius,  under  which  Nisibis  lay,  the  river  Masa 
near  by,  the  Masian  Arabs  (the  Masei  of  Pliny)  :— Chwolsohn,  I.  442 ;  also  Mesa  an 
Arab  melech. — 2  Kings,  iii.  4. 

6  Musaeus.  Orpheus  is  Apollo's  son. — Gerhard,  Griech.  Mythol.  §  681.  G  c ; 
Pindar,  pyth.  iv.  176,  177. 

7  Gen.  xxv.  14. 


SPIRIT  AND  MATTER  IN  THE  EAST.  43 

meaning-  story  ;  but  Plutarch  gives  us  the  mythic  name  Masses, 
who  is  apparently  no  other  than  Mase  (Moses)  himself.  As 
this  name  is  connected  with  much  that  is  mysterious  as  well  as 
apparently  miraculous,  and  as  he  is  expressly  stated  to  have 
been  learned  in  all  the  Wisdom  of  the  Egyptians,  his  treatise 
is  based  on  the  Mysteries  and  is  evidently  an  inspiration  or 
revelation  from  their  hidden  wisdom.  Some  have  connected 
him,  floating  in  an  ark  on  water,  with  Dionysus,  Osiris,  and 
Noah.1  But  his  horns2  point  to  the  crescent,  to  Dionysus  and 
Hermes  or  Mithra.  Genesis  points  to  the  life  of  the  Egyptian 
priests  just  as  it  was  known  to  be  in  later  times.3  The  allies 
of  Saturn  were  called  Eloeim  (cn?^),  the  Jewish  priests  were 
the  Loim  or  Luini  (Levites),  and  Dionysus  Luios  or  Luaios  (as 
Nonnus  has  the  name  ;  from  luo  to  free,  to  redeem)  might  have 
called  his  priests  redeemers  of  the  souls  from  Hades. 

There  is  among  the  Orphic  rhapsodies  in  circulation  a  cer- 
tain theology  about  what  the  mind  perceives,  which  philoso- 
phy the  philosophers  expound,  putting  Time  in  the  place  of 
the  one  beginning  of  all  things  and  Aether  and  chaos  instead 
of  the  two  ;  but  counting  the  Egg  instead  of  the  absolute  ex- 
istence (to  01/),  and  making  this  the  first  triad.  But  in  the 
second  triad  are  now  reckoned  the  pregnant  and  all-containing 
Egg,  the  God  or  the  Tunic  of  fire  or  the  Cloud ;  for  Phanes  (is 
born,  or)  leaps  forth  from  these.  This  then  is  the  Mind,  the 
Father  and  Power.  The  third  triad  is  the  Metis,  the  Erikapaios 
(as  Power),  the  Phanes  himself  as  Father.4  The  Egg  is  the 
Bacchic  sj^mbol  of  the  Deity  containing  and  comprehending 
all  things  within  himself ;  and,  from  this,  Phanes  appears  as 
first-born  Light,  Metis  (Mind)  and  Ericapaeus  (Arich  Anpin). 
Here  we  have  something  akin  to  the  doctrine  of  the  Kabalah 
starting  in  the  Dionysus  Zagreus  worship  of  the  Orphic  theo- 
logians ;  and,  soon,  alongside  of  the  Phanes  notion  we  have  the 
Light  springing  up  at  the  command  in  Gen.  i.  4,  and  the  God 
of  thunder  and  rain,5  Sabaoth  Adonaios  of  the  Jewish  Sibylline 
Book,  with  Christos6  his  Angel-king.     The  finding  all  these 

1  Nach,  Noch,  Annakos.  "  The  Mourning  for  Annakos  "  in  Phrygia,  in  a  drought, 
lest  all  should  be  destroyed  ! 

-  Cornutus      Aron  (}1~1N)  means  an  ark. 

3  Movers,  Phcenizier,  112,  113. 

4  Damaskius,  cap.  128.  p.  258. 
6  Gen   ix.  13-17. 

6  King   was  the   epithet  of  Apollo.—  Euschius,    Praep.   Ev.   iii.   15;  Kallimachus, 


44  THE   GIIEBERS  OF  HEBRON. 

inheritances  of  an  earlier  gnosis  associated  intimately  with 
Orphic  and  Platonic  ideas  a  number  of  centuries  before  our 
era,  even  approaching-  the  source  of  the  earliest  Kabbala-no- 
menclature,  and  not  wholly  at  variance  with  some  of  its  funda- 
mental doctrines,  such  for  instance,  as  the  theory  of  a  father 
and  a  mother  as  the  two  primal  principles,  ought  to  make  any- 
body hesitate  to  ascribe  any  of  the  Oriental  Gnosis  to  an  in- 
spired origin ;  for  it  is  plain  here  that  philosophy  inspired 
religion.  The  Kabbalists  spoke  of  Adam  as  two-fold  in  sex. 
So  Phanes  is  male  and  female.  Two-fold  in  nature  is  Eros. 
Immortal  Zeus  is  male,  immortal  Zeus  is  female  say  the 
Orphic  writers.1 

ZeC  KvSurre,  /AtyHTTe,  KeKaivepes,  aiOepi  vaiwv. — Homer. 

0  Zeus2  most  honored,  greatest,  enveloped  in  dark  clouds,3  dwelling  in  the 
burning. — Iliad,  ii.  412. 

Nil  praeter  nubes  et  coeli  numen  adorant. — Juvenal,  xiv.  97. 
Nothing  besides  clouds  and  heaven's  deity  the  Jews  adore.— Juvenal. 

Orpheus  means  dark.  It  is  certain  that  he  was  merely  an 
invented  personage,  as  has  been  already  emphatically  stated 
by  Aristotle.4  Homer  and  Hesiod  have  known  nothing  of  him, 
and  the  decision  of  Herodotus,  that  all  poets  that  are  held  to 
be  older  than  these  two  are  really  later,  is  evidence  that,  even 
if  he  has  not  denied  the  existence  of  an  Orpheus,  he  has  at 
least  perceived  that  the  pretended  Orphic  poems  are  fabrica- 
tions. The  so-called  Orphic  traditions  spoke  of  an  inborn  sin- 
fulness of  mankind  who  sprung  from  the  ashes  of  the  Titans, 
the  foes  of  the   Gods ;   of  a  migration  of  souls  in  a  circuit 

Hymn  to  Apollo,  78,  111  ;  Homer,  II.  i.  390;  Dunlap,  Vestiges,  244.  The  sun  is  the 
emblem  of  the  Logos,  according  to  Philo.  Affirming  the  sun  to  be  the  offspring  pro- 
ceeding perpetually  from  Apollo,  who  is  eternal  and  who  perpetually  brings  him  forth. 

Plutarch,  de  Pyth.  Orac.  42.     Some  regarded  Apollo  and  the  Sun  not  as  two  Gods, 

but  one. —ibid.  12. 

1  Orphic  Fragments. 

-  The  Spartan  "Sios,"  the  Semitic  zio  =  fulgor.  Sios  is  the  "shining,"  a  far  nearer 
and  better  derivation  than  Djaush  "  coelum."  From  zio  comes  Zeu  ;  making  the  diph- 
thong by  quick  speaking  the  io  as  eu. 

3  A  strong  resemblance  here  to  the  Clouds  of  heaven  and  the  God  of  heaven,  the 
object  of  Jewish  worship  according  to  Juvenal,  xiv.  96,  97  ;  and  Nehemiah,  i.  5.  Gene- 
sis, ix.  16.  Here  is  an  allusion  to  India's  thunder-bolts,  the  storm  and  the  rainbow  af- 
ter it.  The  bow  in  the  cloud  is  the  sign  of  a  covenant  between  Alohim  and  the  earth. 
—Gen.  ix.  13. 

4  G.  F.  Schoemann,  Griech.  Alt.  II.  p.  330  ;  Cic.  de  nat.  deor.  I.  38,  107,  mit  m. 
Anmk. 


SPIRIT  AND  MATTER  IN  THE  EAST.  45 

through  earthly  bodies  into  which  they  were  banished  as  into 
a  prison  in  order  to  expiate  the  old  fault  and  then,  purified, 
obtain  better  dwellings  upon  the  stars ;  of  the  punishment  of 
the  unpurified,  and  of  the  necessity  of  a  purification  through 
religions  consecrations  and  employing  the  means  of  grace 
which  through  Orpheus  have  been  revealed !  Even  one  sort 
of  the  Orpines,  Avhich  is  but  a  sordid  and  caricatured  imitation 
of  the  earlier  Orphic  character,  gave  out  that  they  were  in- 
vested with  the  power  by  the  Gods  *  of  making  good,  by  offer- 
ing and  conjurations,  all  sins  that  oue  has  himself  committed 
or  that  come  from  the  forefathers  by  descent,  and  to  ward  off 
their  punishment  without  great  discomfort  and  trouble,  nay, 
even  with  pleasure  and  festivities.2  But  among  the  better  sort 
of  the  initiated  persons  were  admitted  after  certain  prescribed 
purifications  and  their  mutual  practices  of  religion,  whereby 
the  Orphic  doctrines  found  their  expression,  partly  in  forms 
of  prayer,  partly  too  in  expositions  of  the  holy  traditions," 
called  Mysteries,  not  only  because  only  the  initiated  could 
take  part  in  them  but  also  because  they,  both  the  ritual  and 
the  theological  expositions  which  then  took  place,  had  a  hid- 
den, mystical  meaning.  The  expression,  with  which  these 
Orphic  dedications 4  and  religious  practices  were  usually  desig- 
nated, is  reXerrj  (telete 5),  Consecration  to  Dionysus  (the  Sun, 
Mithra,  Saviour)  in  the  Mysteries. 

The  march  of  thought  was  with  navigation  to  the  west. 
From  Kadam  (in  Chaldee),  Kedem  (in  Hebrew),  the  light  went 
out  to  the  western  peoples,  and  the  emigration  was  from  As- 
syria and  Syria.  The  period  preceding  the  year  B.C.  32  is, 
historically ,<;  dark.7  With  the  year  B.C.  32  the  more  decided 
influence  of  the  Babylonian  studies  in  the  history  of  the  Jewish 
traditional  scripture  begins  to  spring  up.  This  influence  is 
evidenced  by  distinct  historical  data.8  The  greatest  part  of 
the  "  traditions  "  respecting  the  Law  must  have  been  built  up 

1  Exodus,  xx.  5. 

2  Schoemann,  330,  331,  333.  What  a  parallel  to  the  sale  of  indulgences  in  Luther's 
time  ! 

3  iepol  \6yoi. 

4  initiations. 

6  G.  P.  Schoemann,  Griech.  Alt.  II.  p.  332. 

6  Joscphus,  Ant.  xiii.  5,  9,  carries  back  the  three  Jewish  sects  at  least  as  far  as 
B.C.  150-145. 

7  Fuerst,  Kultur  und  Literatur  der  Juden  in  Asien,  9. 

8  ibid.  10. 


46  THE   OIIEBERS  OF  HEBRON. 

prior  to  this  period.1  In  B.C.  32  Hilel  came  from  Babylon  into 
Palestine  and  established  there  the  study  of  the  Law  in  con- 
nection with  the  Tradition.-  Now,  if  the  Schools  of  the  Phari- 
sees had  been  occupied  in  making-  commentaries  and  "  tradi- 
tions "  for  two  thirds  of  a  century  previous,  they  must  have 
already  accumulated  a  large  amount  of  them  in  the  year  32 
before  our  era.  The  Mishna  collections  of  Hilel  and  Chijja  no 
longer  exist ;  but  that  mishnas  or  "  precepts  of  the  Tradition  " 
must  have  formerly  existed  appears  from  many  Haggada-works 
which  quote  mishna-collections  that  cannot  be  found.3  The 
Babylonian  teachers  already  had  their  Traditions  or  Mishna- 
precepts  long  before  Jehuda  ha  Nasi.  In  Babylonian  high 
schools  the  "  Law  with  the  Traditions  "  was  taught  as  the  sum 
of  the  then  Jewish  theology  long  before  the  dissolution  of  the 
Jewish  state.4 

Some  of  the  greatest  teachers  of  Palestine  were  Babylo- 
nians ;  as  Ezra,  Hilel,  R.  Nathan,  B.  Chijja.5  In  Babylon  the 
seeds  of  the  most  kinds  of  Jewish  literature  were  sown.  There 
the  germs  of  the  Jewish  religious  philosophy  and  the  Mid- 
rash-development  had  their  origin.  The  Jews  in  Spain,  in 
Maghreb,  in  Italy,  about  the  year  900  after  Christ,  were  only 
the  inheritors  of  the  Jewish  mind  and  the  science  of  Babylo- 
nia, which  a  thousand  years  before  had  been  developed  and 
perfected  upon  the  banks  of  the  Euphrates.  The  Jewish 
Literature  in  Babylonia  is  the  introduction  to  the  entire  Jew- 
ish literature.6  The  high  school  at  Nehardea  was  the  oldest  of 
the  Jewish  schools  of  learning  in  Babylonia.  The  first  traces 
of  the  efficiency  of  this  school  at  Nehardea  are  found  about 
188  after  Christ.7  But  we  find  that  Abba  the  priest  and  R. 
Samuel  both  went  to  Palestine  to  pursue  the  study  of  the 
"  Traditions  "  under  Jehuda  the  Nasi,8  and  Abba  after  his  re- 
turn sent  Law  questions  to  Jehuda  ha  Nasi  for  his  opinion.9 

One  of  the  most  distinguished  of  the  academies  after  the 


'  ibid.  11. 

2  ibid.  12. 
3Fuerst,  20,  21. 

*  ibid.  5 ;  Mark,  vii.  3-13 ;  Dunlap,  Sod,  II.  87. 
5Fuerst,  11. 
« ibid.  2,  3, 11. 
i  ibid.  88,  91. 
a  A.D.  150-180. 

3  Fuerst,  92. 


SPIRIT  AND  MATTER  IN  THE  EAST.  4i 

destruction  of  Jerusalem  was  the  School  of  Tiberias  in  Galilee, 
which  St.  Jerome  mentions  as  still  existing-  in  the  fifth  cen 
tury.1  The  doctors  of  this  school  early  in  the  sixth  century 
agreed  to  revise  the  sacred  text  and  issue  an  accurate  edition 
of  it.  This  is  the  present  Hebrew  text,  the  text  according  to 
the  Masoretic  Tradition.'2  In  the  first  quarter  of  the  fourth 
century  R.  Iosef  sought  to  recover  many  a  meaning  of  the  Old 
Hebrew  which  was  lost.3  From  200  to  250  after  Christ  the 
Jewish  Liturgy  had  already  for  some  centuries  gone  through 
a  process  of  development  and  refining.1  But  the  Prophetical 
Books  equally  with  Matthew  postulate  spirit  as  the  life-prin- 
ciple, and  fire  as  its  representative. — Matthew,  iii.  11 ;  Exodus, 
iii.  2,  14  ;  Gen.  i.  2  ;  Luke,  i.  35  ;  1  Kings,  iii.  3,  4  ;  xviii.  24 ; 
2  Kings,  ii.  10  ;  Judges,  vi.  21,  22  ;  1  Sam.  x.  10. 

Thus,  as  we  have  seen,  the  sources  of  Judaism  are  in  the 
Oriental  Philosophy.  This  philosophy  postulated  an  inven- 
tion of  which  the  orientals  could  not  prove  its  existence.  The 
dual  philosophy  was  that  of  the  Asiatic  world,  as  wTell  as 
Europe.  It  was  certainly  the  doctrine  of  India  anciently  ;  for 
the  theory  that  Brahma  is  the  spirit,  and  that  all  else  is  non- 
existence, mere  deception  of  the  senses,  appearance  and  not 
reality,  is  clearly  posterior  to  and  dependent  on  the  previous 
dogma  of  two  principles,  spirit  and  matter.  The  Hebrew 
Syrian,  like  the  Babylonian,  held  fast  to  the  doctrine  of  dual- 
ism in  Palestine.5  The  Syrian  philosophy  of  dualism  (in  the 
sun  and  moon)  of  the  spirit  has  prevailed  from  the  sea  of 
Kyprus,  the  shores  of  Syria  and  the  mountains  of  Judah  to 
the  Bay  of  Bengal.  This  doctrine  dominates  all  the  rest  of  this 
work,  although  it  fails  to  explain  the  constitution  of  the  uni- 
verse. 

In  the  third  century,  not  far  from  a.d.  231,  Eire  that  once 
was  held  in  the  greatest  honor,  as  on  the  Jewish  altar  in  the 
days  of  the  Old  Testament,  had  in  some  degree  lost  its  sig- 
nificance and  religious  influence  among  the  Persians.  It  had 
been  an  essential  part  of  the  Persian  religion  to  maintain  per- 

1  Jerome,  pref.  ad  comment,  in  lib.  paialipomen<"">n. 

a  Compare  Home's  Introduction,  I.  201  ;  Dunlap,  Sod,  I.  207. 

3Puerst,  p.  L53. 

4  ibid.  59. 

5  Psalm,  xxxi.  5  ;  Job,  xxxii.  8  ;  xxxiii.  4.  In  the  Sth  century  of  our  era,  a  Hindu 
drama  opens  with  an  address  to  the  Supreme  Light,  the  One  Eternal  and  Invariable 
God  ! — Wilson's  Hindu  Drama,  325. 


48  THE   GHEBERS  OF  HEBRON. 

petually  upon  the  fire  altars  the  sacred  flame  and  to  see  that  it 
never  went  out. — Geo.  Rawlinson,  Seventh  Gr.  Oriental  Mon~ 
archy,  p.  55.  The  Jews  in  Leviticus  vi.  13  held  that  the  fire 
on  the  altar  must  never  go  out.  Compare  Levit.  vii.  5,  ix.  24 ; 
see  however  1  Sam.  iii.  3.  Artaxerxes  then  caused  the  sacred 
Zoroastrian  Fire  to  be  rekindled  on  the  altars  where  it  was 
extinguished  and  restored  to  the  hierarchy  of  the  ancient  Magi 
their  former  influence  in  religion. — Rawlinson,  ib.  pp.  55,  57. 
As  another  proof  of  the  practical  identification  of  the  Old  Tes- 
tament Judaism  with  the  Mithra  religion  of  Cyrus  (Kurus),  it 
is  found  in  Isaiah,  xlv.  1,  15,  and  elsewhere  in  the  pages  of 
this  work. 


CHAPTER  THREE. 

ABRAHAM,  AUD,  AND  THE  IAUDI  OF  ARABA. 

"He  has  delivered  us  from  the  power  of  Darkness." — Gen.  xxxii.  24; 
Coloss.  i.  12. 

"  I  swore  by  the  blood-besprinkled  Aud  and  by  the  pillars  of  Sair." — Old 
Arabian  Poet. 

The  Arabians  adored  Dionysus  and  Ourania,  which  are 
Abrahm  and  Sarah  (Sarach,  Sahra)  Asar  and  Ashera,  Istar, 
Astarta,  Elel  and  Alilat,  Euan  and  Eua,  Adonis  and  the  Binah, 
Venus.  Aud  was  adored  with  human  sacrifices  ;  and  by  add- 
ing- ano  (us,  our)  we  get  the  word  Adano,  Adan,  Adon  the  Sun, 
the  Lord.  Audali  was  his  land.  I  Audah  makes  Iaudah  (miiT), 
the  h  being  read  an  a  by  St.  Jerome.  The  Jews  anciently 
were  in  Babylonia  called  Iaudi.  Taqab  (from  achab,  to  love) 
means  the  Lover,  and  he  loves  Irach  (Luna),  who  is  euhemer- 
ised  as  Rachel.  Sarah  was  the  name  of  the  Arabian  crescent. 
"  Monotheism  is  necessarily  euhemerist  in  the  judgments  which 
it  passes  upon  the  mythologic  religions.  Not  comprehending 
anything  of  the  primitive  divinisation  of  the  forces  of  nature, 
which  was  the  source  of  all  mythology,  it  has  only  one  way  of 
giving  a  meaning-  to  these  grand  constructions  of  the  ancient 
genius  ;  it  is  to  see  in  them  an  embellished  history  and  succes- 
sions of  deified  men." — Renan,  Hist.  Peuple  Israel,  3d  ed.  p. 
50.  "  Deified  men  build  the  first  cities,  invent  the  arts,  and 
lay  down  the  conditions  of  civilised  life." — ib.  70,  71.  Nimrocl 
was  one  of  the  Gods  of  Harran  —  ib.  76.  Abrahm  came  out  of 
Aur  of  the  Kasdim.  The  Eiregod  was  identified  with  the  Sun- 
god  Samas,  Shems.— Sayce,  p.  183.  The  Firegod  of  Ur  was 
Ab  (Father)  Ram  (Most  High),  in  other  words  Abrahm  ;  Brah- 
ma in  India.  Izchaq  (Isaak)  is  a  remodeling  of  the  word 
Zachaq,  to  laugh.  The  Arab  raingod  Sakia  caused  nature  to 
smile,  and  Sarach  (the  Saracen  land)  to  laugh  right  out,  Sakia 
was  adored  by  the  tribe  Ad  (Aud,  the  Iaudi).  The  Gods,  said 
4 


50  THE   GHEBERS  OF  HEBRON. 

Euhemerus,  had  once  been  men.  So  Osiris  and  Isis,  Abrahm 
and  Sarah.  Genesis  calls  Eve  Aisah,  and  Josephns  calls  her 
Issa.  She  was  Adam's  rib,  and  the  rib  has  a  mythological 
affinity  to  the  moon-crescent.  "  The  Coming  of  Isis  out  of 
Phoenicia." — Plutarch,  de  Iside,  50.  '  On  each  side  a  figure 
of  Isis  20  feet  high,  with  the  moon  over  Her  head.' — Egypt, 
Arabia  Petraea  and  the  Holy  Land,  I.  p.  132.  The  word 
Zarach  means  the  Morning-red,  and  Serach,  the  sunrise.1  The 
Obstetrix  delivers  herself  on  the  point  in  Gen.  xlvi.  12,  xxxviii. 
30,  by  binding  deep  scarlet  on  the  hand  that  first  was  put 
forth.  The  deity  name  Asaph  and  the  town  Saphir  suggest  a 
patriarch  Ioseph,  just  as  the  Aaqabara  at  Chebron  suggest  a 
patriarch  Iaqab,  or  as  the  town  Saue  suggests  Esau.  We  find 
in  Genesis  a  number  of  Arab  tribe-names  put  down  as  Pat- 
riarchs. The  Shammah  appear  as  Ishmael,  the  Agraei  or 
Hagarenes  as  Hagar,  the  Eawalla  as  Kauai  or  Reuel,  the  Sa- 
rakens  (Sarakenoi)  as  Sarach,  etc.  The  Assyrians  called  the 
Jews  Iaudi,  from  Iaudah  or  Ieudah,  Judaea.  See  Schrader, 
188,  257,  286.  The  policy  of  the  Jews  was  to  keep  up  relations 
with  the  great  Saracen-Ismaelite  nation. — Gen.  xvii.  20.  The 
Nabatheans  (Nabaioth. — Gen.  xxv.  13)  were  the  people  of  Petra, 
and  the  Son  of  Ishmael. — Wright,  Chr.  in  Arabia,  9  ;  Gen.  xxv. 
13.  Everywhere  was  sun  and  fire  worship.  Israel  had  the 
Bamoth  Bol  (the  High  Places  of  the  Sun  or  Saturn. — Jer.  iii. 
2  ;  iv.  11)  and  the  Bamoth  Ann.— Hosea,  x.  8.  The  Jews  and 
Nabathites2  were  allied  in  opposition  to  the  Syrian  power  of 
the  Seleucidae—  Jervis,  Gen.  p.  382.  The  fire  under  its  differ- 
ent appearances  was  called,  as  God  personified  among  the 
Chaldaeans  and  Assyrians,  Azar,  a  name  which  is  preserved 
among  the  New  Persians,  and  which  softens  into  Asar.3 

The  inscriptions  of  Thothmes  III.  mention  the  names  of  the 
inhabitants  of  Upper  Euthen  which  his  majesty  had  taken  in 
the  hostile  city  Megiddo  (Makeda,  or  Makheta  perhaps,  as  the 
consonants  of  the  two  names  would  in  Egyptian  be  identical) ; 

1  Pharez,  from  Phar,  to  make  to  shine,  the  Sun  at  Daybreak. 

2  The  Nabathaean  is  true  Arabian.— R.  F.  Burton  (in  the  'Academy'')  p.  47. 
Nazara  and  Nabathaeans  are  the  same.— Burton,  Midian,  II.  15.  Nazorines  dwelt  in 
wastes  and  deserts  and  particularly  in  a  certain  region  in  the  Desert  called  Nabathaea 
and  Idumea.—  Renan,  Vie  de  Jesus,  95;  Epiphanius,  I.  121  ;  Dunlap,  Sod,  II.  10,  11, 
16,  33,  34  ;  Matthew,  iii.  1.  The  Ascetics  were  beyond  the  Jordan  in  the  first  centuries 
of  our  era.— Renan,  J6sus,  5th  ed.  90,  97  ;  Luke,  i.  80. 

3  Movers,  I.  340,  341. 


ABRAHAM,   AUD,   AND   THE  I  AUDI  OF  ARAB  A.  51 

moreover  we  must  not  believe  too  much  all  that  the  Egyptians 
told  as  their  side  of  the  story,  which  the  modern  Egyptologists 
have  exhibited  a  tendency  to  magnify.  Brugsch  represents 
Kedeschu  as  referring  to  Kadesh  on  the  Orontes,  and  Maketha 
as  Megiddo,  although  the  Bible  places  Kadesh  and  Arad  very 
far  to  the  south  near  Edom,  on  the  border  of  the  Desert.  AY  e 
have  in  this  catalogue,  whether  correct  or  not,  cities  of  the 
extreme  south  in  Judea,  mingled  in  with  names  of  such  towns 
as  Libnah,  Lachish,  Achzib,  Makkeda  within  the  Nahren1  dis- 
trict, the  river  district  of  central  and  west  Palestine  west  and 
southwest  of  Jerusalem,  also  in  tolerable  proximity  to  the 
Aaaqbaron  (Khebron-Hebroir)  on  the  east  and  the  Aasphaar 
(Saphir,  further  west  and  bearing  northwest  towards  Azotus), 
as  well  as  Eglon  which  last  is  still  in  the  Nahren  (the  River 
district)  of  Palestine.  Other  towns  not  far  off  show  that 
Thothmes  III.  campaigned  in  the  neighborhood  of  Maketa. 

1  In  Hebrew  Mdn  or  Mdin  is  either  Midian  or  Medina. — 1  Chron.  i.  32.  But  Mdn 
is  Maden,  the  Madians  or  Midianites,  the  Midian  of  Judges,  vi.  33  ;  vii.  13,  24  f.  Mid- 
ianites were  on  the  eastern  arm  of  the  Red  Sea,  proximate  to  the  Amalekites.  Egypt 
had  wars  with  both  tribes.  When  Heinrich  Brugsch  finds  the  names  Nahrna,  Satharna, 
Dusratta,  Mitani,  in  Egyptian  hieroglyphs  we  should  read  the  Semitic  names  nahrena 
(river  district),  Satarna  (a  name  compounded  of  Set,  and  like  Saturn),  Dusares  (a  name 
of  Osiris  in  Arabia),  and  Mtn  (Madian  or  Midian),  the  Egyptian  t  =  d,  in  Mitani.  The 
river  district  was  near  Lachish,  west  of  the  Khatti  of  Hebron.  The  Mitani  or  Mid- 
ianites fought  both  Hebrons  (Hebrews)  and  Egyptians.  The  Egyptologues  have  been 
deceived  by  the  word  nahren,  which  means  any  river  district;  in  this  case  between  the 
Sorek  and  Besor  rivers.  The  Egyptian  armies  needed  water  in  expeditions  against  the 
Khatti  mountaineers  in  the  'cities  of  Hebron.'  How  the  Pharah's  forces  could  leave 
all  the  nations  of  Palestine  in  their  rear  and  march  over  the  snow-clad  Lebanon  to 
Karchemish  on  the  northern  Euphrates  might  puzzle  a  Moltke,  for  the  Aaaqabaara  of 
Kheth  (the  Mighty  Khatti)  were  never  conquered  by  Ramses.  The  name  Karukamasha 
is  that  of  a  people  living  on  a  river  south  of  Moab  ;  or  else  the  tribe  of  Massa  ;  or  the 
eastern  Karu  ;  and  has  nothing  to  do  with  Asia  Minor,  Karchemish,  or  Mesopotamia. 
Dusares  (a  Grecianism  for  Dusarat)  was  worshipped  in  the  Desert  east  of  Moab ;  and 
the  Midianites  came  through  Moab  into  Israel  and  camped  in  the  valley  of  Jezreel. 
Now,  on  their  repulse,  they  made  a  stand  at  Karkor  beyond  Jordan  (Judges,  viii.  10-21), 
and  this  Kark-ir  was  not  probably  remote  from  Kerak,  the  district  where  the  river 
Keraki  ran.  Karak  or  Kerak  is  then  the  first  syllable  of  the  word  kamka-masha. 
Judges,  ii.  13;  vi.  33;  vii.  3,  9,  12,  24;  viii.  10,  11,  seems  to,  in  conjunction  with  the 
Massa  tribe  on  the  River  Keraki  to  the  east,  settle  the  locality  of  the  Karukamasha  ! 

a  Compare  Kabar,  Kabi  (Josephus,  Ant.  xx.  8,  11),  and  Keb  the  Egyptian  Saturn. 
Jeremiah,  xxvi.  22,  gives  us  Aakabor.  Tanit  (Ourania)  is  the  Queen  of  heaven  (Jer.  vii. 
18).  See  Baethgen,  Semit.  Rcl.  p.  56.  In  Tanit  the  essential  nature  (being,  existence) 
of  the  Deity  himself  is  manifested, — comes  into  appearance,  is  visible. — Baethgen, 
p.  56.  She  is  called  the  face  of  Bal  (pen  Bal).— ibid.  58.  Take  the  name  Penlel,  or 
Penel;  the  face  of  El.  Kamos  is  a  form  of  Bal.— Baethgen,  15,  19.  Tanit  is  the  face 
of  Bal,  and  is  Astarte,  Queen  of  heaven  (in  Judges,  ii.  13)  ;  the  Israel  worship  Bal  and 
Her,  as  the  Midianites  did  Set,  Bal,  Astarta  and  probably  Dusares. 


52  THE   GHEBEBS  OF  HEBBON. 

Take  Bera,  Ain,  Islipar  (Saphir),  Iaqob-aal  (as  Brugsch  trans- 
literates it),  the  Aaaqabaara  of  Qebron,  Khebron-Hebron,  and 
they  all  confirm  the  indicated  position  of  Thothmes  III.  in  the 
Hebrew  Nahrena.  But  '  the  waters  of  strife '  around  Kadesh 
directly  point  to  the  Southern  Kadesh  in  the  Negeb.  See 
Ezekiel,  xlvii.  19 ;  xlviii.  28.  Thothmes  mentions  the  Negebu 
and  the  Luthen  (Lot)  in  the  midst  of  it.  Thothmes  III.  must 
have  been  master  of  the  region  attributed  to  the  tribe  Simeon 
because  1  Chronicles,  iv.  41,  says  that  people  from  Kham  for- 
merly lived  there.  The  Pharaoh  had  set  up  his  tablet  in 
Nahrena  to  enlarge  the  frontiers  of  Kam. — Birch,  Statist.  Table, 
p.  30.  Yet  the  Pharaoh's  officer  in  the  next  line  mentions  the 
tablets  of  Karu  in  Philistia.  Gador  itself  (1  Chron.  iv.  39,  40) 
is  within  the  River  District,  Nahren,  northwest  of  Gerar,  while 
Kadesh  (Genesis,  xiv.  7)  is  Ain-mi-Saph-at,  situated  on  the 
Amalekite  border  and  near  the  Amorites.  Now,  as  the  prophet 
charges  the  Jews  with  a  descent  from  the  Amorites  and  Khe- 
ta  (Hittites),  Thothmes  III.  in  following  the  river  to  Maketa 
refreshed  his  troops,  got  in  between  the  confederates  of  the 
Kheta  king,  met  the  Aasaphaar  and  came  near  getting  a  glimpse 
of  the  Aaaqabaar  at  Khebron  surrounded  by  a  moat  filled  with 
water  supplied  from  mountain  forests  and  springs.  It  lay  be- 
tween the  head  waters  of  two  streams  that  may  also  have  con- 
tributed to  fill  its  moat.  If  then  it  is  assumed  that  the  Lotan 
tribes  of  Edom,  with  the  Amalekites,  were  the  Lower  Ruthen,  it 
seems  to  follow  that  the  Upper  Ruthen  were  the  Amorites  of 
the  Aaaqbaar,  the  Khebron  mountaineers,  Hebrons,  Hebrews. 
Brugsch-Bey,  Geschichte  Aegyptens,  p.  333,  gives  Iaqob-Aal 
as  the  name  of  a  people  in  Palestine ;  but,  as  in  Egyptian  the 
same  letter  can  be  read  both  as  1  and  as  r,  Aaqabaara  stands 
for  Aqbar  and  Cabar,  both  meaning  '  mighty ' .;  and  therefore 
Chebaron  (Chebron,  Hebron)  was  the  city  of  the  great  (aa,  in 
Egyptian)  and  'mighty'  (Acbar  and  Cabar,  in  Semitic)  Gabarim. 
Iacob  (Aaqab)  represents  Hebron  versus  Esau,  Edom  !  (Idu- 
means)  or  the  Arabs  of  the  plains. 

First,  we  have  the  word  '  Gupt '  in  Ai-gupt-os  (Egypt),  then 
we  have  '  Kobt,'  Kopt,  the  Kopts  being  among  the  most  ancient 
peoples  of  Egypt.  The  t  would  seem  to  be  a  termination  of 
place  ;  leaving  Keb  and  Kebo  to  soften  into  Kefa.  A.  H. 
Sayce  places  Kaphtor  in  the  Delta  of  Egypt,  and  mentions 

1  Psalm,  cviii.  9  ;  cxxxvii.  7  ;  lxxxiii.  6. 


ABRAHAM,    AUB,   ANB  THE  IAUBI  OF  ARAB  A.  53 

Keft  as  a  name  of  Phoenicia.     Keb  means  to  "  go  clown,"  and 
Keft  the  Low  Country  ("  going-  down  "  to  Egypt),  like  Canaan. 
The  Hebrew  b  changes  to  v,  p,  and  ph,  so  that  in  these  pro- 
nunciations the  permutation  of  Akoub,  or  Iakoub,  into  Akouph 
and  Khufu  is  accounted  for.     Kab,1  Keb,  and  Kub  a  were,  ap- 
parently, names  of  the  ancient  Saturn  in  mythology.     Although 
Dr.  C.  H.  Cornill  follows  the  Septuagint  in  reading  Lub  for 
Kub,   yet  the   Septuagint   Isaiah   is   very  different  from   the 
Hebrew  Isaiah  ;  and,  therefore,  the  Septuagint  can  be  of  no 
authority  at   all   in   the  verse   Ezekiel,  xxx.  5.     Besides,   the 
translators  of   the   Revised  Version   adhere  to  the  reading 
Kub.     Adding  the  termination  of  place,  t,  we  have  Kub-t,  or 
Kopt,  Kaph-t-oer,  '  Greater  Phoenicia.'      Ideler,   Handbuch, 
II.  504,  has  Kebt.     As  forms  of  the  name,  we  give  from  the 
Septuagint,  by  way  of  illustration,  "  the  sons  of  Achiba,"  "  the 
sons  of  Akouph,"  "  the  sons  of  Akkaba,"  "  the  sons  of  Akbos." 
—1  Esdras,  ed.  Teschendorf,  v.  30,  31,  38.     Here  we  see  that 
the  name  varies  from  Akab  to  Kab,  Keb,  Kob,  Akkub,  Koub, 
Kouph,  and  Khufu.     If  we  add  the  land  of  Iakoub,  the  extent 
that  might  be  given  to  Koub's  country  at  one  time  or  another 
becomes  apparent.     The   statements  in  Maspero,    Hist.   An- 
cienne,  3d  edition,  pp.  504,   505,   refute  both  the   Septuayint 
Ezekiel,  xxx.  5  and  Cornill's  substitution  of  Lub  for  Kub  ;  as 
there  is  no  reason  to  think  that  Nabu-koudour-oussour  (Nebu- 
chadnezzar II.)  extended  his  arms  as  far  as  the  border  of  Lybi  a, 
especially  as  he  was  beaten  ;  the  Greek-Egyptian  fleet  in  the 
Egyptian  service  having  beaten  the   Phoenician   fleet  in   the 
service  of  the  Chaldaeans  ;  the  Egyptian  army  of  Ouhabra  took 
Sidon  by  assault.— Maspero,  505.     In  fact  Herodotus,  II.  61, 
mentions  the  Karu  (the  Philistian  Karu,  not  the  Carians   of 
Asia  Minor,— see  1  Kings,  xviii.  28)  "  who  live  in  Egypt."     The 
author  has  a  Syriac  Bible  in  which  Ezekiel,  xxx.  5,  reads  in 
the  following  order  :  "  Kushia,  and  Phutia,  and  Lubia,  and  all 
Arabia,  and  Kub  and  Sons  of  the  land  of  the  covenant."     This 
reading  of  Lubia .  and  Kub  together  in   the   same   verse   is 
against  Dr.  Cornill's  substitution  of  Lub  for  Kub.     St.  Jerome 
has  "  Ethiopia,  et  libya  et  lydi  et  omne  reliquum  vulgus  :  et 
Cub  et  filii  terre  federis  cum  eis  gladio  cadent."     St.  Jerome 
lived   at  Bethlehem  34  years,  from    386-420.      In   392-404  he 

1  See  Gab.— 2  Sam.  xxi.  IS.     Gaba.— Joshua,  xxi.  17.     Iaqab.— Gen.  xxx. 

2  Goub.— 2  Sam.  xxi.  ID. 


54  THE   GHEBER8  OF  HEBRON. 

published  the  Vulgate  edition  of  the  Old  Testament.  So  that, 
between  the  Peschito  and  St.  Jerome,  Kub  is  sustained.  The 
names  Khufu  and  Gupt  (in  Aiguptos)  are  related,  apparently. 

The  Hebrew  Beth  Shemes  (Beth  Shems)  is  the  Temple  of 
the  Sun.1  The  Hebrews  worshipped  the  fire  of  the  Sun  (com- 
pare Numbers,  xxv.  4  ;  xxxiv.  2G),  the  Deity  of  the  sun  being 
supposed  to  be  in  it,  and  to  go  round  with  it.2  Numbers  men- 
tions Azan  (Asan)  a  solar  name,  since  we  find  Beth  San,3  the 
Sun's  temple,  Asana  (the  Spartan  name  of  the  Sun's  Goddess 
Athana,  Miner va,  Mene  Orphea),  Sonne,  the  Sister  of  Apollo 
(Bel,  Bal,  Abel,  Abelios)  ;  Azania  (Arcadia),  Zan  (Zeus),  Zano 
(Juno),  Iason  (Jason),  San  the  Assyrian  God,4  Sandan  Herakles, 
Shun  (Sun)  in  Mandshu-Tartar,  Shanah  (a  solar  year ;  sanah) 
in  Hebrew,  and  Asanet  Spouse  of  Ioseph  and  Daughter  of  Phre 
or  Ptah-Phre  (Patah-Phar)  the  Sun-priest  of  Ptah  the  Crea- 
tive Fire  of  the  Sun.  Compare  San-ar  (Senaar)  in  the  East. 
—Gen.  xi.  1,  2,  4. 

Moses  (M-s-e)  took  witli  liim  the  bones  of  Ioseph,6  and  they  took  their 
journey  from  Sakoth,  and  camped  in  Atam  (city  of  Tamus,  Thammuz,  in 
Atuina).—  Exodus,  xiii.  19,  20.     Hebrew. 

In  Tyre  the  ashes  of  the  God,  with  the  burned  bones,  were 
preserved,0'  Herakles  was  burned  in  a  tunic  of  fire.  The  sepul- 
chre of  Herakles  was  shown  at  Tyre  where  the  fire  was  burned.7 
A  man  of  the  House  of  Loi  married  a  daughter  of  Loi.s  The 
Elow'm,  ~E\oeim,  were  the  priests  of  Saturn.  Eloi  is  the  Hebrew 
God  ;  El  Saturnus,  the  Phoenician  El,  Kronos.  Iagab  (Iacob) 
is  Keb  (Saturn).  Kebir  means  fire,  Kabir  - -  the  Sun.  The 
Seven  Kabiri  (Cabiri)  are  the  Seven  Spirits  of  Fire,9  about  the 
Throne  of  Mithra-Kronos.     Sabos  is  the  Arabian  Dionysus 

1  Judges,  i.  33  ;  1  Samuel,  vi.  9,  12,  19. 

2  Plutarch,  de  Iside,  41 ;  Movers,  Phoenicians,  444  ;  2  Kings,  xxiii.  11. 

3  1  Sam.  xxxi.  10.  Compare  the  Hebrew  proper  names  Asan  (1  Chron.  ii.  25),  Has- 
san, Asena  (2  Esdras,  ii.  50.  Greek),  Sani  (1  Chron.  vi.  28.  Greek),  Saniel,  a  Jewish 
angel.  Beth-San.— Joshua,  xvii.  16.  There  was  the  temple  of  Astarte,  the  Moon. 
Asanus  was  king  at  Jerusalem.— Josephus,  Ant.  viii.  6.  Saniel  is  mentioned.— Gal- 
laeus,  Sibylline  Books,  p.  274. 

4  Johannes  Brandis,  Historische  Gewinn,  etc.  p.  104. 
6  Seph,  Seb,  Sev  is  a  name  of  Saturn. 

6  Movers,  357. 

7  Movers,  357 ;  Clementine  Recogn.  X.  24. 

8  Exodus,  ii. 

9  Rev.  iv.  5  :  v.  6. 


ABRAHAM,   AUD,   AND   THE  I  AUDI  OF  ARAB  A.  55 

(Asaf).  The  Talmud  calls  Ioseph  Sarapis.1  Sarapis  is  the 
name  of  him  who  orders  the  universe.-  Sarapis  is  Dion3Tsus, 
Hades,  and  Osiris.3  In  Egypt,  Saturn's  name  was  Sev  and 
Seb.  Osar-siph  is  priest  of  Osiris-Seph.  Iosef  is  consequently 
a  name  of  Sarapis,  Asaf,  Sabos,  and  Sev  (also  Seph,  or  Sef). 
The  Stoic  and  Peripatetic  could  say  that  God  is  the  "  Inde- 
fatigable Sun  and  Full-Moon."  Metrodorus,  de  Sensionibus, 
cap.  IS,  says  that  they  were  right  in  so  saying'.  Herodotus 
iii.  8  distinctly  states  that  the  ancient  Arabians  regarded 
"  Dionysus  and  the  Ourania4  as  the  Only  God."  So  that,  like 
Israel,  Isiri,  and  Usiri-Osiris,  we  are  brought  back  again  and 
again,  like  the  Arabian  Dionysus  in  the  times  before  Herod- 
otus, to  Sarach,  the  Saracen  Moon-crescent.  Adonis  is  the 
Greatest  of  Gods,  and  Father  of  Adam  (Epigeios)  and  Eua 
(Luna)  in  the  Mysteries  so  called.5  Persians  and  Magi  divide 
Zeus  (law,  Iovis,  love)  into  two  parts,  transferring  his  essence 
(nature)  into  the  sex  of  both  man  and  woman.6  Josephus 
says :  Our  Legislator  telling  some  things  very  properly  in 
enigmas,  but  speaking  others  in  allegories  with  solemnity.7 
Herodotus  knows  no  Law  of  Mase  or  of  Mases,  Moses,  or 
Masses.  The  Saracen  crescent  was  kept  sacred  (adored)  in 
Israel.8 

Dionysus  is  the  First  Ancestor.—  Nonnus,  xxvii.  341  ;  xxiv. 
49.  So  was  Adamatos  (ha  Adam  ha  Gadol.— Josh.  xiv.  15) 
the  Son  of  Dios.  Kronos  called  Israel  by  the  Phoenicians 
had  an  Onlybegotten  Son  whom  they  called  lend. — Porphyry ; 
Euseb.  Pr.  Ev.  I.  x.  According  to  St.  Paul  all  Christians  are 
of  the  seed  of  Abraham,9  consequently  entitled  to  know  that 

1  Talmud,  Tract  Avodasara,  p.  43;  Dunlap,  Sod,  I.  1GS. 

2  de  Iside,  29. 

3  ibid.  28. 

4  The  Celestial  Vertus,  Vena,  Lunus-Luna. 

5  Movers,  191,  542-544  ;  Orelli,  Sanchon,  20,  24. 

6  Firmicus,  de  Errore  prof.  rel.  5;  Preller,  Greek  Mythol.  I.  409.  Adam  is  a 
duad,  Eve  in  him.  The  Egyptian  myth  claimed  that  Osiris  was  in  Isis,  the  Hebrew 
Issa  and  Ashah  (Ishah) ;  the  Babylonian  held  that  the  Sungod  proceeded  from  the 
Mother,  who  is  the  superior  nature.     Compare  Kubele,  the  Mighty  Mother. 

7  Josephus,  Ant.  preface,  I.  1. 

8  Isaiah,  i.  13. 

8  Galatians,  iii.  28  f.  Forms  in  Ab  are  Achiab,  Eliab,  1  Sam.  xvi.  6,  Merab,  1  Sam. 
xviii.  17,  Abiel,  1  Sam.  ix.  1,  Abiazar,  Joshua,  xvii.  2.  Rama  (in  the  district  of 
Suph).  1  Sam.  ix.  5,  Ab-ram  was  connected  with  the  Gheber  worship  (the  fire  wor- 
ship) at  Khebron  and  built  an  altar  there  to  the  Fire  of  Life,  Iachoh,  God  of  life,  the 
Chion. — Gen.  xiii.  18.     Delitzsch  (speaking  of  the  word  Abah  :  No.  13,  pages  17-21  of 


56  THE  GHEBERS  OF  HEBRON. 

Asar 1  was  Osiris  in  Phoenicia  and  to  see  Osiris  in  Israel.  We 
may  be  said  to  enjoy  some  of  the  privileges  of  the  ancient 
Syro-Arabians  or  Saracens ;  but  "  if  you  are  circumcised, 
Christ  will  do  you  no  good." 2  Since,  then,  "  the  Wisdom, 
the  Daughter  of  God,  is  also  male  and  father  " 3  the  spirit 
in  Sin  (Lunus-Luna)  is  of  both  genders ;  for  Sin  is  the 
male-female  Moon-god.4  The  temple  of  the  Moon-god  in 
Kharran 5  (Harran)  was  undoubtedly  copied  elsewhere.  Nico- 
las of  Damaskus  in  the  fourth  of  his  narrations  tells  us  that 
Abrarnes  was  king  of  Damaskus,  a  stranger,  who  came  with 
an  army  from  the  land  called  Khaldea,  which  is  beyond  Baby- 
lon. .  .  .  And  of  the  Abrarnes  yet,  even  now,  the  name  is 
magnified  in  the  Damaskus  district,  and  a  village,  from  him, 
is  shown,  called  Abram's  residence.6  Terach's  name  appears 
(Renan,  Israel,  p.  90)  to  have  been  discovered  by  the  scribe  in 
the  name  Trachonitis — the  transjordan  district.  Moab,  Edom, 
Amnion,  Israel,  Kanaan  spoke  the  same  language  as  a  result 
of  a  common  origin  (Renan,  Israel,  99).  Laban  and  Iaqab 
speak  together  (apparently  the  same  language — Gen.  xxxi. 
43),  and  Iaqab  tells  his  hrcihren  to  bring  stones  for  a  cove- 
nant! These  were  the  Arabs!  Iachab's  name  (compare  Iachi, 
Iacche)  could  well  mean  the  Life-father  Dionysus,  who  was 
worshipped  (as  Herodotus  says)  by  the  Arabs,  together  with 
Ourania,  as  the  Only  God.     But  the  Hagarenes  (1  Chron.  v. 

his  Assyrisches  Worterbuch,  Erste  Lieferung)  mentions  (1)  Father  in  the  sense  of  be- 
getter, used  of  men  and  gods  ;  (2)  Father  in  the  sense  of  forefather,  ancestor ;  (3) 
Father  as  a  title  of  reverence  and  affection,  in  an  address  to  the  moon-god. —Prof. 
David  G.  Lyon,  Vol.  xiii.  American  Orient.  Soc.  p.  clxvii.  In  an  address,  then,  to  the 
Moon-god  he  could  have  been  called  Father,  an  appellation  suited  to  the  Assyrian 
Shamas  as  well  as  to  Zeus  and  the  Babylonian  Allah  Sin  or  Lunus.  The  Ammonites, 
Moabites  and  Idumeans  regarded  Abram  as  their  common  father.— Renan,  92,  93. 

1  The  God  Sar  is  mentioned  (Am.  Orient.  Soc.  p.  clxvi.)  on  pages  64-66  of  the  ex- 
cursus of  Delitzsch ;  according  to  Prof.  Lyon  of  Cambridge.  In  India  we  have 
Surya,  the  Sun  ;  in  Sur,  Syria,  we  have  the  land  of  the  Sun.  ^Nnt'N  Asariel. 
—Joshua,  xvii.  2.  The  name  of  Osiris  is  written  Asar  in  ancient  hieroglyphs.— De 
Rouge,—  Recherches,  49.  Therefore  the  name  Asar  went  down  from  Canaan  into 
Egypt. 

a  Gal.  v.  2,  3. 

■■  Philo,  de  profugis,  458  ;  Dunlap,  Vestiges,  228,  229. 

*  See  Sayce,  Hibbert  Lectures,  1887,  p.  164,  73,  74,  88,  90,  249.  According  to 
Genesis,  xi.  27,  29,  32  compared  with  xxiv.  10,  15,  29,  Kharan  (Harran,  Carrhae) 
was  Laban's  home.  Laban  was  a  god  and  ordered  the  temple  of  the  Moon-god  at  Har- 
ran to  be  rebuilt. — Sayce,  ibid.  249. 

5  ibid.  163.     On  the  Moon-god,  in  general,  see  Sayce,  155,  156. 

6  Josephus,  Ant.  I.  vii.  2. 


ABRAHAM,    AUD,    AND    THE  IAUDI  OF  ABABA.  57 

10),  Hagaraim,  were  in  the  land  of  Rauben  (Galaitis)  and  ran 
their  mares  among-  the  Ishmaelites  as  far  as  the  desert  of 
Pharan. — 1  Chron.  i.  31 ;  Gen.  xvi.  7-15 ;  xxi.  20.  The  same 
difficulty  occurs  with  Akhab's  name  as  with  Khufu's  in 
Egypt.  Akab  or  Keb  is  the  root  of  the  names  Akhab  and 
Khufu.  Both  are  deity  names  of  Saturn.  The  king  was  called 
by  a  deity  name. 

Starting,  then,  from  Harran  (Carrhae)  in  Aram  (Mesopota- 
mia) and  employing  the  name  of  the  Aramean  Father  (Ab- 
Arain,  Ab  Bam,  or  Bal  Bam)  the  scribe  got  along  (using  the 
right  of  the  migrant  Arab)  as  far  as  the  Bahr  Lut  at  Sadem  or 
Sodom.  Drawing  one  line  from  this  place  across  Arabia  from 
north  to  south  nearly  to  Medina,  and  another  from  Sadem  to 
Kadimah  on  the  Persian  Gulf  we  shall  then  have  before  us  the 
vast  Arabian  province  of  Nejd  (Najd)  with  the  Beni  Kheibar 
(Khaybar,  as  R.  F.  Burton  spells  it)  near  Medina  (to  the  west) 
and  the  small  tribe  of  the  Beni  Ukbah  l  further  north  in  Mid- 
ian,  not  far  from  el  Muweylah,  on  the  eastern  coast  of  the  Bed 
Sea,  below  the  Gulf  of  Akabah.  Drawing  another  line  from 
the  foot  of  the  Dead  Sea,  to  Ezion  Geber  (Gabar  or  Akbar)  at 
the  head  of  the  Gulf  of  Akabah  and  further  on  down  to  Me- 
dina we  thus  enclose  a  space  extending  from  this  point  Akaba 
eastward  to  the  Persian  Gulf  at  Kadimah,  while  it  reaches  from 
Medina  (far  to  the  south)  to  the  Sea  of  Lot  (the  Dead  Sea). 
This  is  the  sphere  of  Iacob,  or,  as  the  scribe  calls  him,  Iaqab. 
Observe  that  the  Beni  Kheibar  (compare  the  names  Akbar 
and  Kabar)  are  a  tribe  of  Jews  very  ancient  and  indomitable  ; 
next  to  them  on  the  east  come  the  tribe  of  Harb  2  (  a  warlike 
tribe),  next  the  Shammah  and  the  Anazeh  (Aneyzeh)  ranging 
over  the  Arabian  Desert  from  south-west  to  north-east  and 
sometimes  going  nearly  to  Damascus.  In  the  midst  of  Arabia 
Deserta  we  have  the  Agubeni  and  Rhabcni,  and,  near  Petra, 
the  town  Gubba.  In  describing  the  antiquity  of  Abrahm, 
Isaac  (Ischaq)  and  Iacob  the  scribe  goes  back  to  Mesopotamia 
in  the  case  of  Abrahm,  to  the  Beni  Sakr  perhaps  and  Azaka, 
or  else  to  Gerar  and  to  Sekun  among  the  Peleti  at  Gerar  in 

1  Burton,  Land  of  Midian,  I.  30,  40.  Jabel  Ukbal. —Burton,  II.  183.  El-Akabil.— 
ibid.  184,  1S8. 

2  Ezekiel,  xsx  5,  Hebrew,  mentions  the  nation  Harb.  Burton,  Land  of  Midian,  I. 
77,  mentions  Jebel  Harb.  It  is  chiefly  the  sheik  of  the  tribe  of  Harb  that  annoys  the 
caravans. — Niebuhr,  II.  45. 


5S  THE  GHEBERS  OF  HEBRON. 

Philistia  for  Iscliaq,  to  the  Desert  of  Arabia  for  Iaqab  (Ja- 
cob), Lotan  (Lot),  Esau  (Saue,  Atuma,  Idurnea),  Hagar,  Isli- 
mael  (tlie  Shamniah),  to  Egypt  and  Syria  (west  of  the  Jordan 
and  north  of  Jerusalem)  for  Asar  (Osar,  Osiris,  Isiri,  Ousir) 
and  Isarel  (Israel),  and  to  Nabathea  for  the  patriarch  Nabioth. 
Geography,  euhemerism  and  mythology  therefore  lie  at  the 
base  of  the  patriarchal  theory.  Moreover  the  scribe  applied 
the  doctrine  that  the  name  of  a  place  was  the  name  of  its  foun- 
der. The  Ludians  had  heard  that  Askalos  built  Askalon — 
Movers,  I.  p.  17.  It  is  this  principle  that  was  followed  in  the 
scribes'  use  of  Akabar  (meaning  great,  mighty)  to  indicate  a 
forefather  Iakab  (Iaqab).  The  Aakabara  are  the  Mighty,  a 
name  peculiarly  suitable  to  the  Beni  Kheibar  as  a  tribe  of 
Jews  in  Arabia  ;  and  the  name  Kheibar  can  readily  be  derived 
from  Akabar. 

In  regard  to  Ezion  Geber  (Gabar)  the  name  "  Giant's  shoul- 
derblade  "  is  probably  an  afterthought,  noway  connected  with 
the  original  name.  El-Akabah  means  the  city  of  the  Descent} 
Judges,  vii.  24,  puts  the  Madianite  expeditions  as  high  to  the 
north  as  the  Dead  Sea  and  even  north  of  Jerusalem.  In  later 
times  the  district  of  Madian  was  reckoned  as  part  of  the  prov- 
ince of  Medina.2  The  Ma'azah  reach  from  Madian  to  Wady 
Musa  of  Petra.  They  occupy  the  greatest  part  of  the  Hisma 
and  the  northern  Harrah,8  joining  on,  geographically,  to  the 
Harb  country.  In  Southern  Madian  (Midian)  the  Harb  Beda- 
win  (on  the  eastern  side  of  the  Sharm)  are  jealous  and  hostile.4 
On  the  north,  the  Ma'azah  meet  the  hostile  Beni  Sakr,  to  the 
eastward  they  find  the  Anezah,  and  the  Ruwald  are  their  foes.5 
The  province  of  Nejd  is  of  vast  extent ;  it  includes  all  the  in- 
terior of  Arabia  between  the  southern  and  eastern  provinces 
(previously  mentioned  in  Niebuhr,  Voyage  en  Arabie,  II.  51 

1  Burton,  Midian.  I.  234.     Akab  =  heel. 

2  ibid.  I.  123.  It  would  almost  seem  as  if  there  had  at  one  time  been  some  connec- 
tion between  the  Beni  Amr  in  Midian  and  Kerak  in  Syria. — Judges,  xi.  22,  23.  See 
Burton,  Midian,  1.  164,  167.  The  Beni  Kheibar  are  Jews,  or  Jewish  :  so  that  their 
name  (as  a  variant  of  Akbar,  Gabar)  is  to  be  taken  into  account  in  tracing  the  Biblical 
narrative  of  the  tribe  of  Iaqab.  As  to  the  Karukamasha  of  the  Karnak  inscriptions, 
it  will  be  treated  further  on. 

3  Burton  I.  335,  336.  Among  them  are  the  Beni  Subut  or  Sabt,  whom  Wallin  sus- 
pects to  be  of  Jewish  origin  from  their  name.  The  Beni  Ukbar  occupied  North  Midian 
(Midian  proper)  between  Damah  and  Shamah  (Syria). — ibid.  I.  16S,  295;  II.  11,  12,  15. 

*  Burton,  I.  134. 

5  Burton,  I.  316,  335. 


ABRAHAM,    AUD,    AND   THE  I  AUDI  OF  ARAB  A.  59 

137)  and  the  Syrian  Desert.1  The  Nejd  is  divided  into  two 
great  districts :  El  Ared,  which  borders  on  Oman,  and  El 
Kherje,  which  touches  Iaman.  In  El  Ared  the  prophet  Abd 
ul  Wahheb  was  born  at  El  Aijaene.a  In  the  north  of  the 
Syrian  Desert,  south-east  of  the  Dead  Sea,  was  Suphah  ;  but 
see  Numbers,  xxiii.  14,  which  tends  to  place  Saphem  more  to 
the  north. 

Wahab  be  Suphah  wa-eth  na'halim  Arnon. — Numbers,  xxi.  14. 
Balaq  went  out  to  meet  Balam  to  a  city  of  Moab  on  the  border  of  Aranen 
(Arnon)  at  the  end  of  the  border. — Numbers,  xxii.  36. 

It  was  not  too  far  for  the  Oahab  Arabs  to  go  to  reach  Suphah.3 
Niebuhr  connects  the  Anaesse  (Aneyse  Arabs)  with  the  name 
Hanassi  and  the  Baruch  Anzah.  He  says  that  the  Jewish 
Beni  Kheibar  ruled  this  country  for  more  than  twelve  centu- 
ries. The  Jews  in  the  environs  of  Medina  do  not  travel  on  the 
Sabbath.  These  Jews  live  in  the  midst  of  vast  deserts.  The 
country  north-east  of  Medina  is  called  Kheibar,  and  these 
Jews  are  known  as  the  Beni  Kheibar.  One  of  their  tribes  is 
the  Anaisse.4  The  Wahabi  Arabs  occupied  Mecca  and  Medina 
in  1803-4.5  The  Semite  nomads,  says  Benan,6  particularly 
fancied  the  land  of  Aus  (Us,  Uz)  the  place  of  abode  of  the 
Anezis,  the  country  of  Terach  (Trachonitis),  the  region  of 
Damaskus,  and  the  south  of  Palestine  where  the  Kananites 
had  not  yet  penetrated;  and,  probably,  like  the  Arabs  (and 
Egyptians),  they  had  an  aversion  to  the  sea,  as  they  never  ap- 
proached the  coast.  In  Arabia,  where  the  Hebrews  appear  to 
have  settled  as  early  as  the  time  of  the  Babylonian  Captivity, 
there  is  some  reason  for  supposing  that  the  Jewish  religion 
was  professed  by  the  kings  of  Iaman  as  far  back  as  B.C.  129, 
and  it  is  certain  that  the  Jews  were  very  numerous  there  in 
the  fifth  and  sixth  centuries  after  Christ,  that  they  had  kings 
of  their  own  religion,  that  they  were  engaged  in  extensive 

1  Niebuhr,  II.  137. 

*  II.  139-141. 

3  1  Chron.  xviii.  3  ;  xix.  0,  16. 

1  Niebuhr,  II.  45-47. 

6  Burton,  II.  148.  Of  course,  the  Wahabi  in  Suphah  are  separated  by  two  thou- 
sand years  or  more  from  Mehemet  Ali's  Wahabees  ;  but.  the  Oahabi  name  already  ex- 
isted before  the  Book  of  Numbers  was  written  ;  how  otherwise  could  the  quotation 
have  been  made  ? 

5  Renan,  Israel,  90. 


GO  THE   GHEBERS   OF  HEBRON. 

wars  and  severely  punished  the  Christians.  According  to  the 
testimony  of  Niebuhr  there  are  still  in  the  district  of  Chaibar 
in  Hedjas  in  Western  Arabia  some  tribes  of  independent  Jews 
who  are  governed  by  their  emirs  or  sheiks  and  live  a  nomad 
life.     Their  name  is  Beni  Chabar.1 

Speaking  of  the  Arab  tribes,  Ghillany  (Menschenopfer  der 
Hebraer,  p.  119)  says  that  the  settled  and  wandering  tribes 
had  their  especial  deities,  but  that  the  conceptions  of  these 
deities  did  not  differ.  The  Gods  were  fundamentally  every- 
where the  same.  Men  were  everywhere  in  Arabia  offered  up 
as  victims.  The  worship  of  Moloch  or  Saturn  ruled  in  this 
land  thoroughly.  The  deity  had  here  a  six-cornered  black 
temple,  the  priests  were  clad  in  black  ;  offerings  were  made  to 
him  on  the  Seventh  Day,  Saturday.  As  God  of  war  they  gave 
him  a  red  temple,  and  offered  up  to  him  a  warrior  in  blood- 
besprinkled  clothes,  who  was  pitched  into  a  pool ;  the  heaven- 
ly image  of  Moloch  was  the  planet  Saturn,  as  God  of  war  he 
was  Mars.  See  Gesenius,  Jesaia,  II.  337,  344,  345.  Bol  (Baal) 
has  among  the  ancients  been  very  frequentty  declared  to  be 
Saturn,  or  both  Saturn  and  Sol,  but  they  called  him  '  the  An- 
cient '  rather  than  Saturn.2  Iahoh  is  the  Phoenician  lad.  The 
Phoenician  Iao  is  the  Only-born  Son  of  Saturn,  the  Kronos 
revealing  himself. — Ghillany,  p.  437.  "  The  God  called  Iao 
among  the  Jews." — Diodorus  Sic.  I.  94.  The  Chaldeans  called 
Dionysus  Iao. — Ghillany,  p.  435  ;  Movers,  I.  547.  Iao  and 
Iahoh  are  originally  one  and  the  same  Being,  the  ideas  con- 
nected with  them  are  the  same.  Iao  is  shortened  from  Iahoh, 
and  is  the  Sun.— Movers,  I.  554 ;  Ghillany,  435,  437,  438.  Iaqab 
is  Herakles-Dionysus,  and  Herakles  is  Saturn-Kronos.  The 
Phoenician  Iao  is  the  Only-begotten  Sun  of  Saturn,  the  revealed 
(sich  offenbarender)  Kronos,  the  Highest  God,  the  Name  not 
to  be  uttered,  like  the  Jewish  Iahoh  !  It  is  known  only  to  the 
Initiated !  Ghillany,  439,  declares  the  hanging  in  Numbers, 
xxv.  4,  a  sacrifice  to  the  Sun  !  To  speak  strictly,  the  Egyptians 
and  Hebrews  observed  their  Deity  in  the  sun.  But  the  Old 
Testament  is  far  richer  in  passages  showing  Iahoh  to  be  Sat- 
urn. Like  Saturn  in  Phoenicia,  Osiris  in  Egypt  is  represented 
with  many  eyes  (Ghillany,  441),  and  Mithra  has  thousand  eyes. 
Osiris,  like  Saturn,  is  connected  with  the  color  black. 

1  Jahn,  Hist.  Hebrew  Commonwealth,  421. 

2  Movers,  I.  185,  263. 


ABE  ARAM,   AUD,   AND   THE  I  AUDI  OF  ARAB  A.  61 

There  lies  between  the  Bahr  Lut  (the  Sea  of  Lot)  and  the 
Elanitic  Gulf  (the  Gulf  of  Akabah)  a  valley,  a  continuation  of 
the  geological  depression  of  the  bed  of  Jordan  and  the  Dead 
Sea,  running  down  to  the  Gulf  of  Akabah  l  at  Ezion  Geber. 
The  Midianite  range  originally  began  at  Moab,  ran  down  on 
the  east  of  the  Ghor,  past  Mount  Hor,  down  along  the  east  side 
of  the  aforesaid  Gulf  that  washes  the  eastern  shores  of  tin.' 
peninsula  of  Sinai,2  and  perhaps  was  extended  further  in 
Arabia.  G  and  K  were  nearly  identical  sounds  in  Arabic  and 
consequently  in  ancient  Hebrew.  The  Hebrew  kab  men  is 
Mourning,  aqabah  means  fraud,  and  aqab  =  to  lay  snares  ;  the 
name  Iaqab  is  more  intimately  connected  with  'fraud,'  'trick  ' 
and  lunar  love ;  both  significations  being  used  by  the  Hebrew 
scribe  in  writing  Iaqab's  history.3  The  Midianite  region  was 
mentioned  by  the  classical  writers  under  the  names  Nabathaea 
and  Nabataea.4  Southeast  of  the  country  of  the  Nabathaeans 
we  come  to  the  Agub-eni.  The  relations  of  the  land  of  Koub  to 
the  land  of  Iakoub  were  near.5  Did  the  tribe  of  Iakoub  reach 
to  the  Agub-eni  and  Rhaabem  f  According  to  Genesis,  xxviii. 
2,  10,  14,  Iakoub  crossed  the  entire  North  Arabian  Desert  from 
Beer  Sheba  to  Mesopotamia.  Genesis,  xxix.  1,  would  carry 
him  to   the   Persian   Gulf  at   Kadimah.6    So  that  the  Agu- 

1  Akabah  means  descent ;  keboa  means  the  Sun's  descent  in  the  west ;  Kab  means 
to  become  extinct.  Keb,  like  Saturn,  sinks  below  the  earth's  surface.  Like  Osiris  and 
Turn,  Iaqab's  name  is  allied  to  that  of  the  setting  sun.  Iaqab  means  literally  to  "be- 
come extinct,"  he  "whose  sun  shall  set,"  kaboa. — Deuteronomy,  xvi.  G.  In  Gen. 
xxxii.  22,  26,  he,  as  Light,  fights  Darkness,  the  fiend  Typhon,  who  lives  in  a  cavity  in 
the  earth. 

2  With  settlements  in  the  Sinaite  peninsula  compare  the  names  Jebel  Ukbal  and 
El  Akabil.  That  these  two  names  existed  when  Genesis  was  written  we  do  not  affirm. 
But  "  Iakab  "  could  be  formed  from  others  just  like  them. 

3  Iaqab  threatens  to  go  down  to  Hades. — Gen.  xxxvii.  35.  He  does  go  there. — Gen. 
xlix.  33  ;  1.  11.  He  has  the  number  12  sacred  to  him  ;  refers  to  the  signs  of  the  zodiac, 
Leo,  Gemini  and  Scorpio. — Gen.  xlix.  5,  9,  17,  28.  Saturn  was  also  Sol,  descending  to 
Hades  as  Adon-Osiris-Asar-Asarel  (Israel).  Homer,  Iliad,  v.  721,  and  xiv.  204.  puts 
Saturn  down  in  Hades  and  calls  him  "Mighty."  Thou  goest  to  the  mansions  of 
Hades  beneath  the  recesses  of  the  earth. — Iliad,  xxii.  482.  The  Eelios  Phacfchon  took 
their  life  away. — Odyssey,  xxii.  388.  Consequently  the  Cabir  Iaukab  (the  Gabar), 
when  he  descends  to  the  Hades  is  the  Saturn  (Sol)  under  earth,  the  Keb  (Kebo),  or 
Seb,  of  the  Egyptians,  who  mourned  him  with  the  abel  Misraim. — Gen.  1.  11. 

«  Sir  Richard  Burton's  "  Gold  Mines  of  Midian,"  p.  179  ;  Hall,  Mt.  Seir,  208.  The 
Jews  and  Nabathaeans  are  spoken  of  as  allies  against  the  Syrian  power  of  the  Seleu- 
cidae. — Jervis,  382. 

6  Ezekiel,  xxx.  5. 

6  The  ancient  Kadimah  was  a  celebrated  commercial  city  at  the  head  of  the  Persian 
Gulf,  in  proximity  to  the  Ishmaelite  tribes  comprised  under  the  confederate  title  Agraei 


62  THE  GIIEBERS  OF  HEBRON. 

beni1  and  Iakoub  were  well  acquainted,  as  it  would  seem.  The 
Jews  and  Nabatheans  were  mentioned  as  allies.2  Genesis  im- 
plies more  than  it  says  outright.3  Justin  Martyr  says  that  the 
prophetic  spirit  foretold,  through  Moses,  that  there  will  be  a 
conflagration  of  the  world ; 4  he  (Moses)  said  thus  :  Everliving 
fire  will  descend  and  consumes  down  to  the  Abyss  beneath.3 
Genesis,  slix.  1,  may  have  had  in  view  something  of  the  sort ; 
but  Numbers,  xvi.  30,  33,  applied  only  to  Kori,  Datan  and 
Abiram,  and  does  not  confirm  Justin  Martyr's  prophecy.    Philo 

or  Hagar-enes.  Josephus,  Ant.  I.  xiii.  p.  22,  says  that  the  Ishmaelim  (Beni  Hagar,  or 
Shemali)  inhabited  the  country  between  the  Euphrates  and  the  Red  Sea.  Genesis, 
xvii.  5,  6,  16,  20,  xxi.  13,  describes  Abrahm  as  the  leather  of  the  Ishmaelite  peoples. 
Bara-am,  in  Hebrew,  means  '  creavit  nationem, '  l  he  created  the  nation. ' 

1  Compare  the  Akub  (Ezra,  ii.  42),  the  Beni  Hagabah  (Ezra,  ii.  45),  and  the  Beni 
Hagab  (ii.  4G).  The  Akub  (Ezra,  ii.  42),  is  written,  in  Hebrew,  Aqub.  The  Naba- 
theans were  in  the  neighborhood  of  Gilead,  the  Hauran,  parts  of  Syria  adjoining  the 
Lebanon,  and  this  line  of  country  is  identical  with  the  Desert  mentioned  in  1  Chron.  v. 
9-11,  16,  18-21,  as  the  seat  of  the  Hagar  tribes  of  Itur,  Naupish  and  Nodaubh ;  the 
Nabatheans  and  Hagarites  occupied  this  tract  in  common,  for  Dionysius  (Orb.  Descrip. 
954-956)  represents  the  Nabataei  and  Agraei  as  inhabiting,  with  the  Chaulasii,  the 
southern  foot  of  Mt.  Libanus  and  the  frontier  of  Syria. — Jervis,  Gen.  382. 

2  ibid.  382.  The  influence  of  Nabioth  predominated  in  the  Hijaz  and  Nejd,  and 
from  the  Nile  to  the  Euphrates. — ibid.  383,  384. 

The  Agraei  (Hagareni),  Agubeni  and  Raabeni,  their  districts  being  in  this  order 
from  northwest  to  southeast,  were  between  30°  and  31°  latitude. — Ptolemy,  Quarta 
Asiae  Tabula  ;  ibid.  Univ.  Geogr.,  Tabula  Asiae  EOT.;  see  A  Universal  Hist.  vol.  IS,  p. 
333  map  and  p.  344,  which  refer  to  'Ptol.  in  Arabia,  edit.  Oxon.  1712.'  Thus  the  names 
Hagar,  Kub.  Agubeni,  Raabeni  and  Rauben  (Reuben)  are  names  of  Arab  tribes.  These 
tribes  Genesis  describes  as  persons,  not  as  tribes.  Arba  (the  same  name  as  the  district 
Raab-en)  was  a  Great  Man  among  the  (Sun-worshipping)  Anakim.— Joshua,  xiv.  15; 
xxi.  21. 

Ptolemy  lived  at  Alexandria,  and  used  the  plan  of  Marinus  of  Tyre.  One  Arabian 
writer  regarded  Ptolemy  as  '  propago  de  terra  Sem,'  descendant  of  the  land  Sem.  He 
was  born  about  the  middle  of  the  2d  century  a.d. 

3  The  Ebionites  attributed  to  the  patriarchs  a  supernatural  origin.—  Mackay,  Prog- 
ress of  the  Intellect,  II.  362.  It  is  beyond  all  doubt  that  the  fundamental  character  of 
the  pre-islamite  heathenism  was  Starworship  and  that  this  has  never  been  obliterated  : 
at  every  period  we  find  worshippers  of  the  Sun  and  other  heavenly  bodies.  Particularly 
they  made  a  distinction  of  the  sexes,  as  Sungod  and  Jupiter  male,  Moon  and  Venus 
female.— Osiander,  in  D.  M.  G.,  vii.  502,  503.  The  Sabaeans  worshipped  the  spirits  of 
the  stars.— Mankind,  p.  446.  Nork,  Hebraisch-Chald. -Rabbin.  Worterbuch,  p.  22, 
holds  the  patriarchs  to  be  deities. 

4  Ekpurosis. 

5  Justin,  Apol.  I.  p.  159.  I  swore  by  the  blood-streams  around  Aud  and  by  the 
stones  that  by  the  side  of  Sair  are  set  up.— Osiander,  in  D.  M.  G.  vii.  500.  The  land 
of  Aus.  where  the  patriarch  Job  had  his  domicil,  was  in  Iemen  and  near  Medina. — Osi- 
ander, in  Zeitschr.,  D.  M.  G.  vii.  496.  Now  Iakob  oiled  a  stone,  and  as  a  symbolical 
exhibition  of  the  divine  presence  made  it  a  sort  of  temple  or  place  of  sacrifice. — Gen. 
xxviii.  18-20.  Moreover  the  Israelites  were  on  such  terms  with  the  interior  and  south- 
ern part  of  Arabia  that  they  introduced  an  Arab  work  (Job)  into  their  Bible. 


ABRAHAM,    AUD,    AND   THE  IAUDI  OF  ABABA.  63 

Judaeus,  however,  comes  out  plainly  with  the  doctrine  of  Ek- 
purosis,1  and  so  does  the  New  Testament.  The  Egyptian 
doctrine  was  that  the  divine  universe  of  spirit  and  matter  runs 
a  round  of  developments  and  transformations,  till  at  length  all 
forms  are  reabsorbed  into  the  primary  element,  whether  watery 
or  fiery,  and  the  Deity,  having-  .thus  re-entered  into  himself, 
after  a  pause2  goes  forth  again  into  energy  and  repeats  the 
same  successive  developments  and  transformations  as  before.'1 
Keb  stands  for  Seb,4  Gabal  was  the  Sun-god.5  Keb  is  Sa- 
turn, Akbar.  The  Jewish  angel,  Akibeel,  as  to  name,  might  be 
made  to  pair  with  the  Phoenician  Kubele.  The  words  Gabar, 
Gabor,  Khebar,  Gheber,  Kebar,  Acbar  mean  "  mighty,"  as 
does  Ha-Gabar-in  or  ha-Geberim  in  Genesis,  vi.  4.  The  words 
Cabir  and  Gabiri,  like  the  Semitic-Nabathean  Cabar,  have  the 
same  signification.  The  people  of  Khebron  (Hebron  is  writ- 
ten with  a  Greek  chi  in  the  Septuagint)  were  the  Aaaqabaar 
the  Mighty  Ghebers,  or  Hebrew- Aaqabarou,  of  Khebron  (Heb- 
ron), near  the  home  of  Abrahm,  Isaac  (Ischaq,  in  Hebrew)  and 
Iaaqab.  The  orientals  could  make  an  impersonation  ;  and  the 
Mighty  Iaaqab  personifies  (in  Genesis,  xxxii.  28)  the  Mighty 
Aaaqbaar  of  the  Aachabaron  of  the  city  Khebron  (Hebron)  of 
Abrahm,  Isaac  and  Iaaqab.  In  Genesis,  xxxvi.  38,  also,  we 
find  Achbor  (rather  Aakabor,  or  Aakbor)  the  name  of  a  ruler 
in  Edom.  Iaaqab  then  is  a  supposed  founder  of  the  Aaaqbaar, 
Aqabar,  or  the  Cabari  of  Chebron.  Aa,  in  hieroglyphs,  means 
in  Egyptian  "  great,"  so  that  Aa-Aqbaar  would  be  perhaps 
n a  Egyptian  adjective  prefixed  to  the  name  of  a  Semite  tribe  in 
the  district  of  Khebron  (Hebron),  or  else  the  Egyptians  may 
have  transcribed  Hagabar  into  Aaaqbaar.  For  the  sounds 
k,  g,  ch,  q  were  readily  transmuted  one  into  the  other.  "  Aaaq- 
baar "  c  and  "  Aasphaar  "  seem  to  be  the  correct  transliteration 

1  Burning  out  of  the  world. — 2  Peter,  iii.  7.     Acts,  iii.  21  preaches  the  reestablish- 
ment  of  all  things. 
a  Gen.  ii.  2. 

3  Palmer,  Egyptian  Chronicles,  I.  3. 

4  Lepsius,  Trans.  Berlin  Akad.  1851.  p.  108  ff. 

6Creuzer,  Symb.  I.  250.  Iaaqabel,  if  such  a  name  could  be  found,  with  Kubele. 
But  in  the  Bible  we  have  only  Iaaqab,  without  el  as  in  Akibeel  or  in  Kubele,  the  Mighty 
Mother.  Mythology,  however,  can  do  a  great  deal  in  connecting  again  characters  that 
literary  priests  have  partially  severed. 

6  Compare  Achabare',  a  town  of  Upper  Galilee. — Josephus,  Vita,  xsxvii.  Also  the 
Rock  of  the  Achabara  (axa-Pdpwv  irerpav)  in  Upper  Galilee. — Josephus,  Wars,  IT.  xx.  Ii 
(Josephus,  ed.  Coloniae,  1091,  p.  823).     Also  Gabara.— ibid.  p.  1014.    AcbabarGn  would 


64  THE  GIIEBERS  OF  HEBRON. 

of  two  names  which  some  have  hitherto  persisted  in  reading 
'  Jacobel '  and  '  Josephel '  when  there  are  no  such  words  to  be 
found  in  the  Bible,  which  does  have  Iaaqab  and  Ioseph  in 
Exodus,  i.  5.  Of  these  names  the  first  corresponds  to  the 
Aaaqbaron  at  Khebron;  the  second,  to  the  district  Saphir 
mentioned  in  Micah,  i.  11.  Thothmes  III.,  at  Maketa,  would 
have  been  in  just  the  position  where  he  might  expect  to  have 
the  people  of  Saphir,  Khebron  (Hebron),  Mareshah,  Libnah 
and  Lachish  all  on  his  hands.  The  plain  of  Mamare  is  in 
the  district  of  Hebron. — Gen.  xiii.  18  ;  and  this  was  the  home 
of  the  Hebrew  patriarchs. — Gen.  xxiii.  2.  As  Euhemerus  held 
that  the  Gods  had  been  men,  the  Hebrew  patriarchs  should  be 
strictly  watched  lest  a  deity  creep  out  of  sight  in  the  disguise 
of  a  patriarch. 

We  find  the  Khabari  in  Numbers,  xxvi.  45,  the  Khebroni  x 
in  Numbers,  xxvi.  58,  and  the  Hebrew  Ghebers  in  Deuteron- 
omy, v.  ,22  23,  26.  We  are  not  forced  to  go  very  far  to  find 
the  Phoenician  fire-altars,  for  Abrahin  2  took  fire  in  hand3  and 
came  near  sacrificing  his  son  Ischak.4  The  Arabians  were  as- 
trologer-astronomers,5 and  we  know  that  they  were  Sun-wor- 
shippers.6 But  for  the  geographical  relations  of  Arabia  and 
Philistia  to  Egypt  and  Phoenicia  we  may,  besides  Genesis, 
refer  to  Jeremiah,  ix.  26  ;  xxv.  20-24  ;  xlvii.  4,  5.  The  prophet 
first  mentions  Egypt  (Mazrim),  Ieudah  (probably  Audah,  the 
land  of  Ad  formerly),  then  Adum  (Idumea).     Later,  he  enu- 

relapse  into  Chebron,  Hebron.  Kabar  in  Ezekiel,  i.  1,  is  Khobar  in  the  Septuagint. 
Cabira  was,  in  Strabo,  a  residence  of  the  kings  of  Pontus. — Movers,  I.  G49 ;  Blau,  in 
Zeitschr.  D.M.G.  ix.  S8.  Hagabarim,  =  the  Mighty. — Gen.  vi.  4.  Chebron  (  =  Che- 
baron). — See  Gen.  xxiii.  2. 

1  The  Kaati  lived  at  Khebron. — 1  Chron.  Septuagint,  vi.  1,  2,  38,  54,  55,  56.  The 
land  of  Khaleb  (Caleb)  adjoined  the  Khebron  (Hebron)  location.  The  Khetti. — Nehe- 
miah,  ix.  8.  Septuagint.     Kibir  is  Fire-god. — Sayce,  181. 

2  This  is  the  way  the  name  'A^pa/j.  was  written  in  the  Semite  letters  QmZlXi  prob- 
ably to  suggest  or  subindicate  the  name  Brahma.  Little  marks  (vowel  points)  came 
into  vise  at  a  late  period  (post  Christum),  by  which,  when  desired,  a  name  could  be 
made  to  read  somewhat  differently,  and  variations  from  the  original  text  introduced. 

3  Gen.  xxii.  6. 

4 Gen.  xxii.  10;  Ezekiel,  xx.  31.  viii.  2;  Deuteron.  iv.  12,  15.  2  Kings,  xvi.  3. 
There  was  a  fire-city,  Sadem,  named  from  Sada  'a  flaming  fire.' — Gen.  xiii.  10;  xiv. 
12  ;  xix.  24,  29.  Abrahm's  name  is  mentioned  in  connection  with  this  fire-city.  Sadef 
in  Hebrew  means  to  burn,  to  parch,  to  dry  up.  The  word  Sade»i  means,  therefore,  the 
city  of  fire. — Gen.  xix.  24. 

5  Jeremiah,  xix.  13 ;  2  Kings,  xxiii.  4,  S,  11,  12.  See  Movers,  Phonizier,  I.  65,  66  ; 
Orelli,  Sanchon.,  p.  8. 

6  2  Kings,  xxiii.  5,  11, 19  ;  Ezekiel,  xx.  28,  29. 


ABRAHAM,   AUD,   AND   THE  I  AUDI  OF  ARAB  A.  65 

merates  all  the  Arab  (Oreb,=Midian),  and  'all  the  kings  of 
the  land  of  Auz,  Askalon,  Gaza,  Akaron  (the  Kara,  Ekron), 
Asdod,  Adnma,  Moab,  Amnioniadis,  the  Phoenicians,  Arabians 
and  all  the  sheiks  of  Harb  that  dwell  in  the  Desert.1  As  we 
find  Oreb  and  Sab,  two  Sari  (Lords)  of  Maclen  (Midian), 
mentioned  in  Judges,  vii.  25,  we  may  presume  that  the  Mid- 
ianites  and  Sabians  could  become  members  of  a  confeder- 
ation formed  in  Syria,  Arabia,  or  the  Negeb,  for  "going  down 
into  Egypt."  The  Midianites  joined  the  land  of  Aucl,  just  as 
they  did  the  land  of  Mob  or  Moab  ;  and  the  name  Arab,'  or 
Aureb,  would  be  a  name  likely  to  be  given  to  the  peoples  east 
of  the  northern  part  of  the  Bed  Sea.  This  numbering  of  the 
tribes  and  their  leaders,  east  of  the  land  of  the  Pharaohs,  has  a 
tendency  to  exhibit,  as  on  a  map,  Egypt's  relations  on  its  east- 
ern border  ;  and  the  reader  will  not  be  led  far  astray  in  taking 
it  as  a  hypothetical  sketch  of  the  geography  of  the  Hyksos, 
the  far-famed  invaders  of  Egypt.3  It  should  not  be  difficult  to 
detect  the  nationality  of  the  Hyksos,  for  Manetho  and  Herod- 
otus mention  Phoenician  and  Philistian  Shepherds,  and  after 
the  taking  of  Avaris  the  Egyptian  king  marches  on  Simeon4 
against  Sharuhen/' 

Semaun  and  Loi,  brothers  ;  instruments  of  violence  their  swords. — Gen. 
xlix.  5. 

The  orientals  have  been  shrewd  politicians  if  poor  histori- 
ans, and  the  Book  of  Genesis  keeps  political  relations  6  always 
in  sight  from  the  vale  of  Hebron  and  the  Beni  Kheth  (Heth) 
to  the  Mesopotamian  Plain  or  the  Beni  Kadm  in  the  east,  to 
the  Rhaubeni  (Reuben)  and  the  Agubeni  to  the  south,  or  the 
Saracens  from  the  Hauran  to  Beer  Sabat  and  the  Delta  of 

1  bcmedbar. 

2  land  of  Aur  (the  East,  Arar,  Aurora) ;  like  Tunep  (land  of  Aton,  Atunis, 
Adonis).  So,  Sadaph  has  Sad  "fire  "  for  its  root,  the  Persian-Arabic  Sada  "  a  flaming 
fire." — Johnson,  Persian- Arabic  Diet.  p.  600.  Sad-ad  (Shedad  the  Adite)  seems  to  come 
from  this  same  root.   Ad  may  be  compared,  in  name,  with  Ata  and  the  Arab  God  ta. 

3  Some  Egyptian  deities  have  come  from  the  Phoenicians. — Movers,  I.  42.  Especi- 
ally such  as  have  Semite  names. 

4  Gen.  xlix.  5. 

6  Wiedemann,  Agypt.  Gesch.,  307;  Joshua,  xix.  6.  The  name  resembles  Sarachen, 
Saracen. 

6  Compare  Gen.  xxvi.  1,  17,  20,  22.  Rehoboth  was  in  the  Nahren  district,  close  by 
the  Geraritica. — Gen.  xxvi.  22.  The  whole  region  from  Tyre  down  was  Sethite,  fire- 
worshippers. 

5 


66  THE  GHEBERS  OF  HEBRON. 

Egypt.  Rebecca,  who  represents  the  eastern  parts  towards 
Mesopotamia,  is  adroitly  described  as  in  no  way  satisfied  that 
her  son  should  take  a  wife  from  among-  the  daughters  of  the 
Khatti  at  Khebron  (Hethite),  and  relations  are  maintained 
with  her  connections  further  east.1  Ezekiel,  xxx.  5,  in  the  Syriac 
and  Hebrew  copies,  is  evidently  fully  posted  on  the  mixed 
tribes  of  Northern  Arabia 2  and  is  confirmed  in  Genesis,  10th, 
22nd,  25th,  and  36th  chapters.  Sarach  covers  the  whole  Sara- 
cen country,  assisted  by  Hagar  and  the  Hagarenes,3  while 
Jeremiah  xxx.  18,  speaks  of  Jacob's  tents. 

How  good  are  thy  tents,  O  Iaqob ! 

Thine  abodes,  Israel! — Numbers,  xxiv.  5. 

Iaqob  is  here  credited  with  tents,  the  mode  of  dwelling  in 
the  Desert ;  but  Israel  with  habitations.  Genesis,  xlix.  27,  re- 
ports Beni  Amen  (Benjamin)  as  Arabs  given  to  robbery  and 
dividing  the  spoil.  The  frequent  migrations  or  changes  of 
locality  by  the  tented  Arabs  would  mix  them  up  so  as  to  leave 
their  place  of  abode  at  a  given  moment  somewhat  uncertain. 

In  2  Kings,  xxii.  12,  14,  the  earliest  Hebrew  text,  without 
'  points,'  gave  the  name  Achabor.  Josephus,  Wars,  II.  xx.  6, 
mentions  the  'Achabara'  or  Achabari.  Khebron  (Chebron, 
Hebron)  could  have  been  Chabara;  and  Azin  Gabar  (which 
was  at  Ailut  on  the  Gulf  of  Akabah)  may  have  been  Gabaka 
(compare  Numbers,  xxxiii.  35  ;  1  Kings,  ix.  26).  Between 
these  two  places,  in  almost  a  straight  line,  lay  Mount  Saphar 
(Numbers,  xxxiii.  23,  24)  west  of  Petra.4  Mount  Saphar  is  sup- 
posed to  be  identical  with  Mt.  Mukra.  Bal  Khanan  ?>en 
Achabor  ruled  as  Arab  sheik  not  far  from  Bechaboth  of  the 
Besor.5  Then  we  have,  on  Jenks'  Map,  Bethagabris  or  Bato- 
gabra,  not  far  from  the  River  Escol  and  Remmon  (Reman)  a 
place  that  may  have  supplied  the  Egyptians  with  the  name 

1  Gen.  xxvii.  46  ;  xxviii.  1-5,  10. 

2  The  Egyptian  Amu  ;  the  Hebrew  Amim  :  from  am,  people. 

3  Gen.  xxi.  20  says  plainly  that  the  Beni  Hagar  were  Ishmaelite  archers.  With  what 
unanimity  the  Christian  writers  speak  of  the  worship  of  Venus  in  Arabia.— Osiander, 
in  D.  M.  G.  vii.  498. 

4  See  Hall,  Mt.  Seir,  p.  97.  See  the  name  Hasabaarim. —Joshua,  vii.  5.  Compare 
Aasaphara. 

5  Genesis,  xxxvi.  37-39.  Garar,  Charmah,  Kharadah,  Karioth,  Karkaa,  Karek, 
and  Khareb  (Horeb),  Achor  seem  to  have  prescribed  the  name  Kharu  for  this  lower 
country,  extending  from  the  Gerar  to  Mount  Hor. 


ABRAHAM,    AUD,    AND   THE  I  AUDI  OF  ARAB  A.  07 

'  Reinanen.'  Aacliabaara  is  then  related  to  Achabor,  which 
can  as  well  in  Hebrew  Euhemerism  have  been  a  place  or  tribe, 
as  a  man's,  name.1 

The  Arabs  had  a  most  ancient  idol  Hhebar 2  (read  Chebar). 
Take  the  Hebrew  word  Kabir  and  think  how  many  centuries  it 
has  been  in  existence — from  before  Akaron  and  Aakabaron  (Khe- 
bron,  Hebron)  were — and  we  shall  have  to  identify  Iaqab  with 
the  Khati,  the  Aakabara,  of  Kabaron  (Kebron,  Khebron),  and 
Asaf  (Sev,  Ioseph)  with  the  Aasaphara  of  the  City  Saphirandnot 
of  Mt.  Saphar ;  for  Asaf  was  a  Syrian  God,  in  the  form  of  man 
and  placed  on  Mt.  Safa.3  It  must,  however,  be  admitted  that 
Yauk  was  adored  in  Arabia  in  the  form  of  a  horse  (the  Solar 
Mithra  symbol),  and  that  he  must  have  been  euhemerised  is 
evident  from  Univ.  Hist.  vol.  18.  p.  384. 4  If  now  we  add  to 
the  name  of  Yauk  the  Hebrew  word  Ab  (meaning-  father)  we 
shall  have  Yaukab,  father  Iaqab ;  for  Iach  means  "  life  "  in 
Hebrew ;  and  as  Iach  was  pronounced  Yauk,  and  the  Arabs 
adored  Dionysus  Urotal,  Yaukab  (Iachoh,  Iachab)  stands  a 
chance  of  being-  confounded  with  Dionysus-Iachos.  "  More 
than  two  centuries  before  the  date  assigned  by  Egyptologists 
to  the  Exodus  the  great  Egyptian  conqueror  Thothmes  III. 
inscribed  upon  the  walls  of  the  temple  of  Karnak  the  names 
of  the  cities  captured  by  him  in  Palestine.  Among  them  are 
Yaqab-el,  "  Jacob  the  God,"  and  Iseph-el,  "  Joseph  the  God."  5 
Unfortunately  for  Mr.  Sayce's  theory,  Thothmes  did  engrave 
the  words  Aaaqbaar  and  Aasaphaar,  as  one  can  learn  from  the 
hieroglyphs  given  in  Mr.  GrofFs  article  in  Revue  egyptolo- 
gique,  quatrieme  annee,  p.  97,  where  he  prints  the  hieroglyphs 
very  distinctly.  The  Aaakbaar  are  the  Mighty  (akbar  =  great), 
the  Aasaphara  are  the  denizens  of  Saphir ;  that  is  all.  Prof. 
W.  Robertson  Smith  had  no  faith  in  the  reading  Iaqabel  and 
Iasaphel  (Isephel),  for  he  observes  that  if  the  Hebrews  were 
in  arms  against  Egypt  200  years  before  the  Exodus  the  whole 

1  Cabar  Iaqab  ought  to  be  as  good  a  formation  as  "  Cabar  Zio"  in  the  Codex 
Nasaraeus,  III.  61.  The  '  Sons  of  Gaber  '  (a  district)  are  mentioned  in  2nd  Esdras,  ii. 
20,  22-25.  We  find  Khabar  in  1  Chron.  viii.  17.  Aa  in  Egyptian  meant  'mighty,'  like 
Cabar  in  Semitic.  Compare  the  Egyptian  names,  Aa-kheper-ka,  Aakhepru-ra,  Set-aa- 
peh-ti,  Ra-aakheper-ka-senebu,  Aakheper-kara,  Aakheper-en-ra. 

2  Univ.  Hist,  xviii.  p.  385. 

3  ibid.  p.  387.     Isaiah,  xxxvi.  22,  has  the  name  ben  Asaf. 

«  Quotes  Poc.  in  not.  ad  spec.  hist.  Arab.  pp.  04,  101,  :;:!8,  3S<),  390. 
a  Sayce,  Hibbert  Lectures,  p.  51.     Acbala,  a  village  in  Galilee,  near  Safed,  pos- 
sibly retains  the  name  Aqabel,  Gebal,  or  Keb. 


68  TUB   GHEBERS  OF  HEBRON. 

storjr  in  Exodus  i.  rests  on  extremely  defective  information  and 
has  little  historical  value  ;  and  further,  that  according-  to  this 
identification  (of  these  two  names)  there  were  tribes  of  Jacob 
and  Joseph  settled  in  Palestine  200  years  before  the  Exodus. 
If  these  are  the  Biblical  Jacob  and  Joseph  it  will  be  hardly 
possible  to  resist  the  conclusion  of  E.  Meyer  (in  Stade's  Zeit- 
schrift  1'iir  18G6),  that  the  sons  of  Jacob  never  were  in  Egypt, 
and  that  the  name  of  Jacob  originally  belonged  to  a  Palestinian 
tribe,  one  of  many  out  of  which  the  later  nation  of  Israel  was 
formed.1  Ezekiel,  i.  1,  gives  us  the  word  Kabar,  and  obviously 
in  the  meaning  "  great." 

Israel  dwelt  in  Satim, 2  among  the  Sadim  (Sodom)  on  the 
borders  of  Moab  by  the  Midianites.  Set  was  the  fire-god  in 
Kanaan,3  and  like  Asar,  was  a  Phoenician  -  Egyptian  deity. 
The  Hebrews  made  use  of  Seth 4  as  a  great  ancestor.  The 
Asar  became  Asara,  or  Ashera,  in  the  feminine  productive 
power.  Osiris  in  the  male  form  :  so  that  the  two  forms  are  to 
be  found  among  the  Adon- worshippers,  the  Ghebers  of  Canaan. 
But  the  word  Adan  could  be  in  the  Phoenician  letters  easily 
read  as  Eden  and  Adin  ;  and  Adonis-gardens  were  in  existence 
throughout  the  East ;  so  that  it  was  an  easy  transition  always 
from  such  a  conception  to  the  idea  of  an  original  paradise  or 
Garden  of  the  East.  The  location  of  this  primal  source  is  indi- 
cated as  in  the  east,  and  was  not  very  closely  limited  except 
that  it  was  sometimes  stated  to  be  in  the  sides  of  the  north."' 
The  word  Adana  is  the  name  of  a  place  well  to  the  north  in 
Asia  Minor,  and  four  rivers,  the  Phasis,  Arasses,  Euphrates  and 
Tigris  in  Armenia,  were  thought  to  have  their  headwaters  near 
together.  But  coming  down  to  the  south  we  have  the  Adonis 
worship  in  the  Lebanon  (as  too  at  Byblos)  and  the  tribe  of 
Dan  in  the  Lebanon.  Then  we  have  Ton«<?/^,  Tunep/i,  and  Dan 
again,  further  south ;  and  Adana  still  lower  down,  nearly 
to  the  lower  part  of  the  Dead  Sea.  Honach  is  Aton  or  Adon 
with  a  termination  of  locality,  while  Tuneph  is  the  Egyptian 

1  W.  R.  Smith,  in  Contemporary  Rev.  October,  1887,  p.  502. 

2  Septuagint,     Sattein  ;    Hebrew    Satim  :  the    Sati  or   Sethites. — See    Numbers, 

XXV.  1. 

3  Joshua,  vii.  20,  Akan,  a  man's  name. 

4  Sat  (Set)  was  a  Power  of  the  Sun. — Numbers,  xxvi.  4.  Sed  means  (Shedim)  demon. 
Th  and  t  are  merely  different  ways  of  pronouncing  one  Semitic  letter.     So  s  and  sh 

denote  what  was,  at  first,  one  sibilant. 
6  Isaiah,  xiv.  13  ;  Ezekiel,  xxviii.  13. 


ABRAHAM,    AUD,    AND   THE  IAUDI  OF  ARAB  A.  69 

name  for  a  district,  or  place,  to  the  north  of  Kadesh,  which, 
apparently,  is  mentioned  in  the  Hebrew  Joshua,  xv.  49,  as 
DAxah.  Tunis  and  Tuneph  are  good  formations  from  the  name 
Don  (Adunai)  ;  and  the  Egyptian  d  is  and  has  usually  been 
written  by  t.1  So  too  was  the  name  Sad  or  Sed.  It  was 
as  it  looks  to  be,  the  name  of  the  Canaanite  Firegod  of  the 
Phoenician  Sea,  and  the  worshippers  of  Sad,  Sed,  Set,  or  Seth 
seem  to  have  been  known  in  Egypt  at  an  early  period  as  the 
Setou  or  Sheto.'3  Here,  then,  we  have  the  early  status  of  the 
Palestine  Ghebers  at  Ghebron  and  elsewhere  as  Sethites  or  the 
Children  of  Seth  in  the  lands  of  the  Dionysus-Adonis  wor- 
shippers, extending  themselves  from  Byblus  down  to  Mem- 
phis in  Egypt.  Here  we  have  the  Adanites  all  the  way  down 
to  the  waters  of  Egypt  with  their  Adanite  names  dotting  the 
land  of  the  Hebrews.  When  the  Lebanon  Venus  Ourania  (the 
Image  of  jealousy 3)  was  represented  lying  downcast,  leaning 
on  her  hand,  and  her  mantle  drawn  up  partly  over  her  head  in 
the  portico  of  the  Hebrew  Temple  at  Jerusalem,4  we  should 
expect  the  Adonis  worship  with  the  Venus. — Ezekiel,  viii.  14. 
But  the  later  Levitical  Law  forbade  Groves  near  Iahoh's  tem- 
ple 5  and  the  Jews  made  a  law  against  the  Arab  worship  of 
planets  and  stars.6  'The  assistants  of  II  who  is  Kronos 
(Saturn,  Sol)  were  called  Eloeim  ; '  Mase  was  a  Loi,7  therefore 
Mase  was  an  assistant  to  Saturn-Kronos,  who  is  El. 

In  Hebrew,  Iachi  means  "  he  lives." — Deuteronomy,  iv.  33. 
In  Greek,  Iacche  means  God  of  life. — So  Achiah  and  Iach 
(the  Arab  God  Iauk  the  Solar  Fire). — Exodus,  iii.  14.  Achah 
means  '  to  burn.'  Ach  =  a  heater,  a  fire  pot.  The  ideas,  fire 
and  life,  interchanged  in  Arabia. — Job,  xviii.  5.  Take  then  the 
Arab  God,  Iauk.  The  root  is  Ach,  which,  here,  is  written  Uk. 
Whence   did  Josephus-Manetho  obtain  the   word  Hukousos 

1  Compare  the  name  Atunis  (for  Adonis)  in  Etruscan.  Adon  in  Semitic  means 
the  Lord,  the  Sun-god. 

2  Kenrick,  Egypt,  II.  234,  243 ;  P.  Chabas,  Papyr.  Magique  Harris,  pp.  48.  50,  234. 
The  name  of  Seti  I.  is  to  be  compared  with  the  Sati,  the  Setites,  and  with  Set  the  deity 
of  a  Philistine  race. 

3  Iakubel  and  Kubele  may  be  considered  akin  to  Adon  and  Venus  or  Isis  in  Phoe- 
nicia, the  Mighty  Mother. 

4  Ezekiel,  viii.  3,  5,14;  Gazette  Archeologique,  1875,  plate  20.  The  Lebanon 
Venus. 

6  Deut.  xvi.  21. 

8  Deut.  xvii.  3,  5.     Zeitschrift  D.  M.  G.  III.  2C8. 

7  Exodus,  ii.  1. 


70  THE   GHEBERS  OF  HEBRON. 

(Ukousos)  except  from  Kush? — Gen.  x.  6,  7.  Judges,  i.  31 
gives  us  Ako  and  Akaz-ib.  By  analogy,  A  preceded  in  all 
these  names,  Acli,  lack,  Iauk,  etc.  Hence  we  assume  a  word 
Acliaz  or  Akush,  or  Akos  =  Koze.  The  words  Akhu  (light), 
Kho  (a  native  of  Akko),  Khuh  (to  live)  and  Kuh  (to  live)  seem 
related  to  the  root  ach  or  hu  fire  and  life  (of  the  Sun,  Diony- 
sns-Iacchos).  We  know  not  whether  the  real  name  was  Hukou- 
sos,  or  whether  the  real  name  was  thus  disguised  or  hidden  by 
Josephus  or  Manetho.  If,  owing  to  communication  by  sea,  we 
might  expect  to  find  Phoenicians  in  the  Delta  of  Egypt  at  an 
early  period  the  Karu  of  the  shores  near  Akaron  (Ekron)  or 
the  Sosim  of  Arabia  could  arrive  at  the  Nile  quite  as  soon. 
Zeus  Kasius  would  seem  to  have  been  Jupiter  Pluvius.  At 
any  rate,  the  letters  Kas  agree  with  Koz  in  the  sound  of  the 
name  of  the  Cushite  deity  Koze.  Kush  and  Kanaan  were  sons 
of  Cham  (Kerne,  Egypt). — Gen.  x.  The  Hukous  may  have  been 
Arabs,  Karu,  or  Canaanites. 

We  find  as  a  Gheber  the  name  Acliaz  (2  Chr.  xxviii.  25)  in 
the  Myrothecium,  II.  p.  682  of  Scacci  ;  also  in  2  Kings,  xvi.  2, 
3,  19.  Achasaph  a  district  (Josh.  xi.  1),  Achasib  (xix.  29), 
names  containing  the  root  of  the  word  Ach  or  Iacchos  (God  of 
Life,  Iachi),  Achas  (Acliaz),  king  in  Jerusalem  B.C.  743-727  ex- 
hibit, like  the  Hebrew  town  Iachaz  and  the  name  Iachoh  (or 
Iahoh),  the  name  of  the  Lifegod  Iacchos  at  an  early  period  in 
Arabia,  Auda,  Canaan.  At  what  period  was  the  change  of 
name  from  Iacchoh  to  Iahoh  ?  When  the  Pentateuch  was 
written,  that  is,  probably  as  late  as  the  Book  of  Daniel  in  the 
2nd  century  B.C.  There  was  no  motive  to  make  such  an  effort 
until  after  Audah  or  Iaudah  regained  its  independence  of  Sy- 
ria. The  Bible  was  the  New  Constitution  of  the  priesthood 
that  was  to  rule  the  nation  in  the  time  of  the  Maccabees. 
The  Bible  describes  the  previous  status  under  the  dualist  faitli 
during  the  reigns  of  the  Kings.  It  was  Iacchos  and  Asherah, 
Adamatos  and  Aisah,  Adonis-Iaqab  and  Isis,  Brahma  and  Sar- 
achena,  Abrahni  and  Sarach.  Cosiba,  like  Achasib  contains 
the  names  of  life  and  fire  Ach  and  Iach.  One  of  the  ways  of 
altering  the  names  was  to  soften  the  ch  to  h ;  as  in  Iahaz. 
Koze,  the  Arab  raingod,  resembles  Iachos  or  lachoz,  and  Ku- 
zah  the  Arab  Cloudgod.  Dionysus  is  the  raingod  nursed  by 
the  rain  nymphs,  the  Apsaras  or  Hyades. — Preller,  I.  415.  On 
the  Seventh  day  of  the  Succoth,  according  to  the  Rabbins,  God 


ABRAHAM,    AUD,    AND   THE  I  AUDI  OF  ARAB  A.  71 

determines  how  much  it  must  rain  in  that  year. — Hospinianus, 
Fest.  Jud.  I.  53. 

In  the  rains  of  latter  autumn  seeing  ArkturusI  will  proclaim  Glad  Tidings,' 
For  then  thirsty  earth  is  married  to  Zeus's  rain. — Nonnus,  xlii.  291,  292. 

Apion,  Chaeremon  and  others  reproached  the  Jews  with 
false  statements  in  their  account  of  their  history,  and  certainly 
with  truth,  according-  to  the  then  known  works  of  a  Hekataeus, 
Hermippus,  Malchus,  Eupolemus,  Artapanus,  Josephus,  which 
in. part  were  full  of  absurd  fabrications  and  boastings.  Owing 
to  the  high  opinion  that  the  Jews  had  propagated  of  their 
wisdom,  of  the  high  antiquity  and  preeminence  of  their  peo- 
ple, of  their  sacred  books  &c.  in  such  writings,  Philo  Her- 
renius  was  now  induced  to  confirm  the  section  on  the  Jewish 
history  in  Sanchoniathon  with  a  writer  who  was  an  authority, 
who  owing  to  his  antiquity  and  credit  could  make  good  a 
claim  to  credibility  equal  to  that  of  the  sacred  scriptures  of 
the  Jews.  The  passage  so  important  for  the  illusory  charac- 
ter of  his  Sanchoniathon  is  in  Porphyry  as  follows  :  '  Sanchou- 
niathon  of  Beirat  relates  Jewish  affairs  most  truly  and  what 
agrees  most  with  the  places  and  their  names,  having  received 
the  memoranda  from  Hierombal  the  priest  of  God  the  Ieuo 
(Hebrew  Ieuah)  who  having  dedicated  the  history  to  Abibal 
the  king  of  the  Beirutians  was  received  by  him  and  those  that 
according  to  him  were  examiners  of  the  truth.  And  the  times 
of  these  fell  even  prior  to  the  Trojan  times  and  come  near 
those  of  Moses  as  the  successors  of  the  Phoenician  kings  de- 
clare. And  Sanchouniathon  collecting  and  composing  truth- 
fully in  the  Phoenician  language  the  entire  ancient  history 
from  the  memoranda  in  the  city  and  the  records  in  the  tem- 
ples was  born  in  the  time  of  Semiramis  the  Assyrian  Queen, 
who  is  recorded  to  have  lived  before  the  Trojan  events  or  in 
those  very  times.'  We  see  as  well  from  this  passage,  which  is 
taken  from  a  scripture  of  Porphyry  against  the  Christian  relig- 
ion, as  from  the  preceding  words  of  Eusebius  which  contain  a 
censure  upon  Porphyry,  that  Sanchouniathdn  is  put  up  by 
Porphyry  at  the  expense  of  the  Biblical  accounts  and  his  trust- 
worthiness extolled  in  contrast  with  that  of  the  Old  Testa- 
ment.    Sanchoniathon,   according  to   Porphyry  has  given   a 

'We  find  Dionysus  Soter,  Saviour.— Gerhard,  pp.  4S1,  490. 


72  THE   GHEBERS  OF  HEBRON. 

very  true  account  of  the  Jewish  history,  for  first  in  him  there 
is  the  greatest  conformity  with  the  names  and  places,  with 
those,  namely,  which  also  occur  in  the  Old  Testament ;  second, 
Sanchoniathon  has  his  accounts  concerning-  the  Jewish  people 
from  a  Jewish  priest  of  Jehova,  the  Hierombal,  who  had  dedi- 
cated his  history  of  the  Jews  to  king  Abibal  of  Beirut,  which 
has  been  examined  and  found  trustworthy  by  him.   The  period 
both  of  Abibal  and  Hierombal  is  little  later  than  the  time  when 
the  writings  of  Moses  were  made  and  is  still  prior  to  the  Trojan 
War.     As  to  the  Sanchoniathon,  he  has  used  the  best  sources 
and  is  a  primitively  ancient  witness  in  the  time  of  Semiramis 
whether  she  lived  before  or  after  the  Trojan  War.     Movers 
holds  that  Philo  Herennius  made  up  this  story  in  order  to 
have  for  his  disfigurements  of  the  Jewish  history  a  just  as  an- 
cient and  credible  sponsor.     Porphyry  indicates  in  the  quoted 
passage  plainly  and  positively  enough  a  polemic  of  Sanchoni- 
athon against  the  Old  Testament  history  ;  for  when  he,  the 
opponent  of  Jews  and  Christians,  praises  Sanchoniathon   he 
means  that  not  in  things  also  does  Sanchoniathon  agree  with 
the  accounts  given  in  the  Old  Testament.     Why  this  urgent 
recommendation  of  Sanchoniathon  ?    Movers  sees  in  the  refer- 
ence to  Hierombal  a  suggestion  that  Porphyry,  in  a  lost  script- 
ure, has  sought  to  cast  suspicion  upon  the  Pentateuch,  and 
that  this  writing  contained  legends  of  the  Phoenicians  con- 
cerning the  origin  of  the  Hebrews,  as  follows  :  Kronos,  there- 
fore, whom  the  Phoenicians  call  Israel,  king  of  the  country,  and 
afterwards  after  the  end  of  his  life  sanctified  into  the  star  of 
Kronos,  etc.     In  this  myth  what  is  Phoenician  and  what  is  Is- 
raelite are  mixed  up  together,  and  the  intent  is  to  exhibit  the 
descent  of  the  Hebrews  in  the  usual  way  from  Saturn,  who  was 
regarded  by  the  ancients  as  the  Israelite  Abrahm,  through  ety- 
mological  and   historical    combinations   as   they  are  current 
among  the  people.    The  oldest  traditions  of  the  Hebrews  were 
also  preserved  among  the  Phoenicians  and  the  other  peoples 
of  the  same  race.1  Abrahm  and  Israel  were  known  to  be  names 
of  Saturn  which  Euhemerism  declared  to  be  names  of  men, 
on  the  ground  that  the  Gods  were  deceased  men. 

When  once  the  doctrine  of  Euhemerus 2  was  admitted  (that 

'  Movers,  1. 128-130. 

2  Menes  and  Athothis  are  Euhemerised  deities  (Men  and  Thoth  the  Moongod)  in  the 
1st  dynasty  of  Kings  in  Egypt. — Compare  Sanchoniathon's  Thoth  and  Palmer,  Egyp- 


ABRAHAM,   AUD,    AND   THE  IAUDI  OF  ARAB  A.  73 

1  the  Gods '  hiuT  formerly  been  men,  living  on  the  earth  until 
their  decease)  it  disposed  effectually  of  the  various  Sungods 
and  other  prominent  Deities,  names,  and  impersonations,  so 
as  logically  (but  not  in  fact)  to  clear  a  space  for  Monotheism  by 
removing  the  other  Gods.  If  from  some  twenty  of  these  you 
subtract  twenty  by  regarding  them  as  deceased  men  you  remove 
what  stands  in  the  way  of  the  Monotheist  idea.  Or  if  one  goes 
further  and  assumes  that  each  Arab  tribe  had  an  Ancestor ' 
whose  name  was  the  name  of  the  tribe,  derived  from  its  prim- 
itive founder,  we  have  such  an  argument  as  Genesis  (chapters 
xxv.  and  xxxvi.)  presents  in  relation  to  Nabioth,  Admah,  Adu- 
ma,  Ismael  (Shemael,  Samael),  Laban  (Sin),  Hanoch  (Enoch), 
Keturah  (Kuthereia),  Hagar,  Midian,  Massa,  Kedar,  Teman, 
Itur  (Ietur),  Kadmah,  etc.  The  Gods  had  once  been  men,  and 
the  tribes  bore  names  of  deceased  chieftains.  Hence  a  de- 
scription of  these  patriarchs  could  not  wrell  be  gainsaid,  for 
the  opponent  of  scripture  would  be  put  to  the  work  of  proving 
a  negative  in  every  instance.  As  the  doctrine  of  Euhemerus 
was  late,  it  marks  a  period ;  and  the  scriptures  of  the  Baby- 
lonians, Persians,  Egyptians  and  Hebrews  have  apparently 
come  down  to  us  in  the  latest  shape  that  they  assumed.2  There 
was  only  one  way  of  replying  to  Euhemerism  ;  that  was  to 
render  it  ridiculorrs  in  the  way  that  Philo  Herennius  of  Byblns 
adopted.     In  the  Bible,  El  is  a  name  of  the  Hebrew  God. 

Movers  held  that  the  Highest  God  of  all  the  Semites,  El,  was 
originally  the  same  as  the  one  worshipped  by  the  Israelites.3 
The  Levite  Narrator  no  longer  wished  to  know  that  his  fore- 
fathers knew  no  difference  between  the  form  of  offering  and 
the  rituals  to  Bal  and  Jehovah. — Nork,  Bibl.  Mythol.  ii,  249. 4 

Saturn-Kronos  among  the  Phoenicians  and  Syrians  was 
Highest  God  and  Highest  Planet.     But  he  was  also  regarded 

tian  Chron.  I.  321.  Seb,  the  Egyptian  Saturn,  appears  in  the  name  of  the  Hebrew  city 
Seb«/t. — Gen.  xxvi.  33.     If  we  trace  Osiris  to  Syria,  why  not  Seb  also? 

1  The  city  Salem  had  king  Salamah,  the  son  of  Daud  (Taut,  God  of  Wisdom). 
Asah  (Gen.  ii.  23)  strongly  resembles  the  Egyptian  name  Aso,  the  Edom  name  Asau, 
and  Saua. — Gen.  xiv.  17.  Adam  is  very  like  the  name  of  the  city  Adama. — Gen.  xiv. 
2 ;  Joshua,  xix.  36.  With  Atamu,  Tamus,  Thamus,  Thammuz,  compare  the  Arab 
tribal  name  Thamud,  Thamudeni. 

a  Compare  Leviticus,  xxvi.  33,  Deuteronomy,  xxviii.  25,  37,  52,  57.  Euhemerism 
dates  (if  we  have  not  forgotten)  about  B.C.  300. 

3  Movers,  I.  314,  316.  He  translates  Azar-el  'the  fire  of  Saturn.' — ibid.  340.  He 
also  mentions  the  Herakles-Saturn. — Movers,  267. 

«  Movers,  I.  254,  255,  256,  312  ff. 


74  THE  GHEBERS  OF  HEBRON. 

as  Time  itself,  the  eternal  Chronos  that  was  before  all  thing's.1 
So  the  Ancient  of  days. — Daniel,  vii.  13.  The  Chthonian 
Hermes  has  all  the  appearance  of  Saturn's  Power.  Macrobius, 
I.  xix.  7,  says  that  Hermes  is  the  Sun.  Hobal  is  the  written 
name  of  Saturn ;  yet  ha-bal  (or  hobal)  is  the  name  (1  Kings, 
xviii.  22)  of  Bel  (with  whom  Abel,  Apellon,  and  Apollo  may  be 
compared).  How  then  is  it  that  Habal  can  be  Bal,  Bel,  or 
Apollo,  but  that  Hobal  is  Saturn  ?  The  reason  is  that  "  Bel 
dicitur  quadam  sacrorum  ratione  et  Saturnus  et  Sol." — Ser- 
vius,  ad  Aeneid,  I.  642.  Bel  is  called,  by  a  certain  doctrine  of 
the  rites  (or  the  priests)  both  Saturn  and  Sol.  He  dies  or 
sleeps  in  winter,  in  spring  he  renews  his  vigor,  like  Horus, 
Apollo,  Habol.  "  Helios  (the  Sun)  whom  they  call  by  the  ap- 
pellation Dionysus  " 2  is  the  Winter  Sun,  Dionysus,  Saturn. 
Even  Set,  in  Egypt,  seems  to  have  got  into  the  Underworld. 
With  Apollo's  temple  compare  Beth  Shems,  the  Sun-temple. — 
1  Samuel,  vi.  12.  And  the  Highplace  where  Samuel  officiated. 
— 1  Sam.  ix.  12, 14, 19,  27.  Compare  the  priest's  name  Shemiah 
or  Shemaiah. — 1  Kings,  xii.  22 ;  2  Chronicles,  xi.  2.  The  Chal- 
dean Bel  was  Saturn  (Dionysus)  in  winter,  Apollo  in  spring.3 
Dionysus  and  Apollo  are  one  and  the  same.4 — Macrobius,  I. 
xviii.  1.  The  Powers  manifested  in  the  sun  varied  with  the 
season.  The  lion  is  sacred  to  the  sun,5  the  sun  is  the  emblem 
of  the  Logos,6  and  the  Logos  was  called  Hermes.7  The  lion 
was  worshipped  as  God. — Ezekiel,  xli.  18, 19  ;  Exodus,  xxvii.  31.8 
That  the  Oldest  Bel  was  a  Sun-god,  and  exclusively  the  Solar 
God  of  the  Semites  seems  absolutely  probable  ;  and  this  con- 
clusion is  strengthened  by  recent  remarks  by  George  Bertin, 
as  follows :     "  Like  other  Assyriologists,  I  took  up  the  sub- 

1  Movers,  256,  261-263  ff.  On  the  Babylonian  cylinders  he  carries  the  ring  of 
eternity. — Movers,  264.  The  Sidonians  placed  Time  (Chronos)  first  before  all. — Mo- 
vers, 278.  He  is  the  ever  like  to  himself.— Movers,  95.  Time  without  beginning.— 
Movers,  281. 

2  Macrobius,  I.  xviii.  18. 

3  Herodotus  mentions  Apollo's  supposed  anger  at  the  interment  of  a  corpse  within 
his  sacred  isle.  Serach,  Asiris  or  Israel  (El,  Hael,  Aelios,  Helios)  rises  out  of  Dark- 
ness. 

4  Saturn's  day  (dies  Saturni,  Saturno  die)  was  Saturday,  the  Sabbath  of  the  Jews. 
Hence  they  worshipped  Saturn,  on  Saturday  ;  or  their  forefathers  did.  We  regard  Set 
as  Saturn. 

6  Nork,  Real-Worterb.  III.  178. 

«Philo,  Dreams,  15,  16. 

»  de  Iside.  54.     Hippolytus,  I.  118. 

8  Porphyry,  de  Abst.  iv.  p.  54.  ed.  1548.    Florentiae. 


ABRAHAM,   AUD,   AND   THE  IAUDI  OF  ABABA.  75 

ject  with  a  firm  belief  in  the  ancient  and  world-famed  astro- 
nomical knowledge  of  the  Chaldaeans.  But,  after  examining 
a  great  many  texts  of  all  periods,  I  have  been  compelled  to 
arrive  at  the  conclusion  that  the  Babylonians  never  had  any 
idea  of  the  celestial  movements,  but  merely  registered  the  phe- 
nomena in  the  sky  together  with  the  events  occurring-  at  the 
same  time  on  the  earth,  in  the  belief  that  the  same  phenomena 
would  be  always  accompanied  by  the  same  events." — G.  Ber- 
tiu,  in  '  Academy,'  March  26,  1887,  p.  223.  Movers  mentions 
Saturn-Moloch,  and  tells  how  in  Egypt  Saturn  became  Typhon.1 
"  Saturn's  Unlucky  Star." 

Ab  is  the  month  nearly  corresponding  to  July,  Tammuz 
(Adonis)  is  the  preceding  month  ;  when  Adonis  dies.  Abime- 
lech  is  King  of  Ab  (Leo  is  the  Zodiacal  sign)  who  carries 
Proserpina  (the  Moon-goddess)  off  at  about  this  time,  just  as 
Proserpina  carried  away  to  Aidoneus  (Hades)  the  Sun-god 
Adonis-Tamus  in  June.  Sahra  is  the  Moon ;  and  St.  Jerome 
tells  us  to  read  an  n  an  a  :  we  thus  get  Sarah  Luna.  After  the 
summer  solstice  the  Year-god  comes  from  the  Northern  to  the 
Southern  hemisphere  to  the  land  of  'repetition  (Garar)  and 
ravishment  or  carrying  off  (Garar)'  in  the  annual  revolution  of 
the  heavens,— the  dark  region  of  Pluto.  Moreover  Ariel,  Arab, 
Orel),  Urpha  have  fire  (ar,  ur-o)  as  the  foundation  of  these 
names,  and  Abrahm  is  represented  as  a  Gheber.  Ishmael  with 
his  herds  resembles  Shemal  (Apollo,  with  cattle)  the  Sabian 
Sungod.  It  was  usual  with  the  Old  Arabians  to  regard  Saturn 
and  Abram  as  their  progenitor,  and  while  looking  upon  Saturn 
as  their  father  they  claimed  Sarach  (Asarah,  Asherah  Venus)  as 
their  Mighty  Mother,  for  the  Moon  is  the  Mother  of  the 
kosmos,  and  the  poet  wrote  that  "  all  things  are  born  of  Saturn 
and  Venus."  Ab  meant  father,  Ab-ram  (see  Abi-ram  in  Deu- 
teron.  xi.  6)  meant  father  on  high,  ram  (high),  Bara3  meant 
Creator,  and  Abrahm,  the  Creator  of  the  people  (am  =  people), 
Brahma.  The  Moon  was  the  place  of  Osiris  and  Isis  (some- 
what as  the  Babylonian  Sin).  Abrahm  was,  then,  the  father  of 
the  Arabs  and  Hebrews.  The  Hebrews  came  from  Hebron, 
commonly  known  as  Araba,  or  Kiriath  Araba,  the  "Arabian 
city."     It   was   a   holy   place,   because   Abrahm   and  Ashera 

1  Movers,  I.  "OS,  309.  Typhon  is  Set,  and  becomes,  like  Saturn,  the  tenant  of 
gloom  beneath  the  earth. — Iliad,  xiv.  203. 

2  Bar  the  shining ;  Abar,  the  Sun.    Sec  Bara  Gen.  xiv.  2.  Abaris. 


76  THE  GHEBERS  OF  HEBRON. 

(Venus,  Sarach)  the  Mother  of  the  Saracens  were  buried  there. 
In  the  Scribal  period  of  the  Jews,  say,  about  the  second  cen- 
tury before  our  era  or  later,  it  suited  the  views  of  the  Scribes 
of  the  Jewish  temple  to  bring-  the  national  literature  to  book,1 
and  they  started  with  a  large  reference  to  their  forefathers, 
Abrahm  as  the  parent  of  the  Ishmaelites,  Iaqab  as  one  of  the 
pastoral  ancestors,  and  the  Rhaabeni  (Rauben)  as  another. 
The  Agubeui  and  Rhaabeni  were  Arab  tribes  living  in  North 
Arabia,  while  Gabah  was  a  city  to  the  north-west,  nearer  to  the 
Jews,  being  west  of  Mt.  Hor.  Gaba  or  Geba  appears  as  a  city's 
name  in  the  tribe  of  the  Beni  Amen  (Beniamin.  Iamin. — Num- 
bers, xxv.  12),  the  High  place  Gabaon  (Gibeon),  and  very  fre- 
quently in  Palestine,  so  that  when  Iaqab  went  prospecting  in 
Palestine  and  Arabia  he  dropped  his  name  around  tolerably 
often.  Thus  Ezekiel  gives  us  "  Kub,"  in  remembrance  of  the 
Agub-eni,  in  Arabia.  Ieudah  (Judah)  is  Audah,  an  Arab  tribe 
and  district,  Mt.  Khor  (Hor)  is  nearly  east  of  the  land  of  the 
Kharu,  the  Nabatheans  around  Petra  are  Nabioth,  the  Rhaa- 
beni Reuben,  Gad  the  Gadarenes,  Asar  the  people  of  the 
Tyrian  district  (Sarra,  Aser,  =  Tyre),  Dan  (Aden)  Eden  in  the 
Lebanon,  named  from  the  Lebanon  Adon,  Ephraim  the  district 
Apherema  in  Samaria,  Manasah  the  tribe  of  Mt.  Carmel  an 
elevated  tract  (nasa  =  elevated,  M-nasa  the  same),  Esau  the 
town  Saue  (compare  Aso,  Asu,  the  Devil,  Evil  Spirit),  Lotan  the 
tribe  of  Lot,  Hagar  the  Hagarene  tribe,  and  Ishmael  the  Shem- 
al  worshippers  ;  all  Arabs  adoring  Shemal  (Shem 2  the  Sun). 

There  was  an  ancient  tradition  that  the  Shepherds  of  Kush 
had  gone  down  into  Egypt ;  but  the  Arabs,  being  the  Children 
of  Abrahm,  descended  into  Egypt,  so  that,  by  not  too  lively  a 
figure  of  speech,  Abrahm  himself  may  be  said  to  have  gone  to 
Egypt.  But  Abrahm's  descendants  lived,  some  of  them,  at  or 
near  Hebron,  and  some  tarried  in  Garar  (Kharar  =  to  burn  up  ; 
Khares  =  Sol.  Gerar,  the  laud  of  the  Kharu-Peleti,  or  Philis- 
tians),  therefore  they  went  to  Egypt,  as  one  might  suppose  of 
the  Karu3  fire  worshippers. 

Assuming  then  that  Philo's  Sanchoniathon  is  a  piece  of 
irony,  a  satire  upon  the  prevailing  Euhemerism,  as  it  evidently 
is,  there  is  nothing  to  prevent  the  introduction  into  such  a 

1  Biblion,  Bible. 

2  Samael  is  the  Death  angel. — Eisenmenger,  I.  855. 
•    3  See  Korah  and  Korach. — Numbers,  xxvi.  '.),  10. 


ABRAHAM,    AUD,   AND   THE  I  AUDI  OF  ARAB  A.  77 

pamphlet  of  matter  drawn  from  Phoenician  Mythology  and 
current  hearsay.  Thus  Isiris  is  qualified  Inventor  of  the  three 
letters,1  and  Israel  proclaimed  as  Saturn,  El  being-  the  name  of 
Bel  Saturn,  Asar  or  Isar  being  connected  immediately  with 
Asar  (Osiris)  and  Azar  (Mars),  the  God  of  Spring,  fire,  and 
war.  The  name  Israel  was  doubtless  early  connected  with  the 
story  of  Esau  (Asu,  Spirit),  who  among  the  Phoenicians  was 
Mars-Uso,2  as  Set  was  the  Devil  in  Egypt,  the  Adversary. 
That  this  entire  combination,  elaborated,  is  brought  about 
with  the  introduction  of  peculiar  Hebrew  and  even  genuine 
Phoenician  views  we  would  as  little  deny  as  that  it  certainly 
could  not  first  be  undertaken  if  the  Jews  were  already  a  people 
so  hated  by  their  neighbors  ;  in  that  case  certainly  no  one  would 
have  done  them  the  honor  of  bringing  their  ancestors  into  so 
close  connection  with  the  sacred  legend.3  As  Porphyry  boasts, 
the  names  Israel,  Ieud,  Anobret  agree  in  both  ;  and  the  Isra- 
elite and  Phoenician  legends  of  Abrahm  and  Kronos  in  refer- 
ence to  the  sacrifice  of  the  '  Only  begotten,'  or  in  the  traditions 
of  Asu  (Esau)  and  Israel  or  Uso  and  Israel,  touch  one  another 
nearly. '  The  unrevealed  first  cause  (das  unoffenbarte  Urwesen) 
or  the  Old  Bel  reproduces  himself  in  the  Second,  who  is  like 
Him,  according  to  the  passages  quoted,  both  in  name  and  idea. 
Bel  the  Younger  was  regarded  as  the  Creator,5  the  Primitive 
Being  who  in  the  primitive  time  gave  his  Law  and  was  the 
first  King  among  the  Semites,  as  a  Manifestation  of  the  Older, 
and  consequently  his  Son.6  The  Son  of  Kronos  was  named 
Kronos.7  The  Karthaginian  Baal-Herakles  is  called  Son  of 
Saturn.8  The  idea  of  the  Babylonian  Father  and  Son  is  by  no 
means  as  late  as  many  might  suppose.9    The  Lion  of  Mithra 

'loco.     See  Movers,  I.  539,  547,  550.     Orelli,  Sanchon.,  40. 

2  Compare  the  Egyptian  Asu,  a  female  conspirator  with  Typhon  against  Osiris, 
and  the  reverse  of  the  Hebrew  Asa  (Gen.  ii.  23),  the  Egyptian  Isis. 

3  Movers,  I.  131,  13:2. 
*  ibid.  132. 

6  Colossians,  i.  15,  10. 

6  Movers,  207.  Hesiod's  Kronos  comes  forward  in  a  way  that  plainly  marks  him 
as  the  Oriental  Saturn. — Movers,  273. 

7  Orelli,  Sanchoniathon,  p.  32. 

8  Movers,  I.  207. 

9  ibid.  267.  Kronos  (Saturn)  was  called  El  by  the  Phoenicians  and  Syrians. — 
Orelli,  Sanchon.  Fragmenta,  p.  20.  El  is  the  Hebrew  name  for  God  ;  at  least.  El  is 
so  translated. — Servius,  ad  Aeneid,  i.  042.  Movers,  185.  Kronos  (Saturn)  had  his 
Father's  name.— Orelli,  p.  32.     Here  again  we  have  the  Father  and  Son,  as  in  Babylon. 


78  THE   GHEBERS  OF  HEBRON. 

is  the  symbol  of  Herakles  and  is  the  Lion  of  Judah  (Rev.  v.  5), 
just  as  the  Lion  is  the  Sun  (Mithra)  in  leo,  and  the  Lamb  is 
the  Sun's  sign  in  Aries.  Now  in  Rev.  i.  13,  16,  we  have  Mithra 
as  the  Christos  (the  Sun  and  Son)  in  the  centre  of  the  Seven 
Planets. 

The  reader  will  be  led  on  to  the  consideration  of  the  Mithra- 
religion  in  Palestine x  and  Egypt,  from  the  mythology  of 
Asar,  Serach,-  Israel,  to  the  mythology  of  Isiris,  Osiris,  Israel, 
to  the  philosophy  of  Saturn  in  the  East,  the  philosophy  of 
light  and  darkness,  and  to  the  Dualism  of  the  Asrielites  (Isra- 
elites) in  Syria.  Attention  is  drawn  to  the  background  of  the 
Israelite  picture,  the  altars  of  Ariel  in  Moab  and  of  Sada  (the 
living  flame  of  Moloch)  in  Philistia,  to  the  '  Wanderers  from 
place  to  place,'  the  zuz  or  Zuzim.3  The  Ghebers 4  of  Khebron 5 
become  the  Hebers  (Hebraioi)  of  Hebron,  the  home  of  Iakoub 
and  the  Khatti  (the  Beni  Heth),  Set6  and  the  Sethites  get 
connected  with  the  Egyptian  Set  by  an  Abrahamic  migration 
of  the  Sosim  into  Egypt,  while  in  Osirian  rites  the  Rising 
(serach),  the  Resurrection,  of  Asar  from  the  realm  of  Darkness 
is  taught.    The  lion  was  Mithra's  emblem  and  he  as  Kurios  was 

1  With  the  lion-symbol  of  Herakles,  compare  the  same  symbol  of  Mithra,  of  Izdu- 
bar,  of  Judah's  Lion,  and  the  lion  of  Phoenicia  and  Egypt.  Sachal  was  "leo  "  in  He- 
brew, and  Suhel,  Saturn's  name,  in  Arabic.  The  Lion  is  the  Sun's  house.— Porphyry, 
deantro,  xxii.  The  priests  of  Mithra  were  called  leones.—  Tertullian,  adv.  Mark,  i.  13. 
Asada  was  the  Messenger  of  Saturn.— Chwolsohn,  Altbab.  Lit.  130,  156. 

2  Compare  Assarac  ;  and  Assarakus  in  Homer.  The  Mythology  of  the  Sunrise.— 
•Compare  the  Hebrew  word  sahal  in  Goldzieher,  Mythology  of  the  Hebrews,  93.  So 
too  sahar,  zahar,  sarach,  to  shine,  be  clear,  become  manifest.  Serach  in  Hebrew 
mjsans  the  Rise  of  the  Sun.— Compare  Sarg-on's  name.  The  name  of  the  daughter  of 
Asar  is  Sarach.— Numbers,  xxvi.  46.  The  vale  of  Soraq,  whence  the  Syrians  may  have 
started  to  invade  the  Delta.  — Judges,  xvi.  4. 

3  Golclziher,  p.  53. 

4  Rev.  G.  V.  Garland,  'Genesis,'  p.  2S0,  Oxford  and  Cambridge,  1878,  writes 
"  Ghebron  in  the  earth  of  Canaan." 

5  Xe/3pwf.— 1  Chronicles,  xi.  3,  23;  ii.  43.  Xa.pup.-l  Chron.  v.  26.  Xifiep.— vii.  31, 
32.  Ben  Geber.— 1  Kings,  iv.  13.  Geber  and  the  land  Kheper.  — ibid.  iv.  10,  19.  Khe- 
bar. — Judges,  v.  24.  Gabriel  presides  over  fire  and  the  ripening  of  the  f ruits.  —  Eisen- 
menger,  Entdektes  Judenthum,  n.  37S,  379.  Talmud,  tr.  Sanhedrin,  fol.  95.  col.  2. 
This  is  the  Sun's  province.  The  Sun  (Saturn)  was  the  Life-god,  Iach,  the  Gabar  or 
Cabar,  Cheper,  Sol  Creator,  Iauk-ab,  Jacob.     And  Gabriel  is  Herakles  King  of  fire. 

8  Compare  the  name  Satnah  or  Set-an-a,  Gen.  xxvi.  21.  Gen.  xxvi.  6,  18,  show 
this  place  to  have  been  in  the  Sethite  or  Philistian  country,  whence  the  God  Set  first 
got  into  Egypt  from  Syria.  Also  Set-im  (or  Satim),—  Numbers,  xxv.  1.  Setim  would 
mean  Sethite  or  City  of  Set. — Asad  means  lion,  the  sign  Leo  and  Hermes.  The  Arab 
tribe  Asad  worshipped  Hermes. — Chwolsohn,  II.  404.  Asadoth  is  city  of  Asad.— 
Joshua,  xiii.  20. 


ABRAHAM,    AUD,    AND   THE  I  AUDI  OF  ARAB  A.  79 

surrounded  by  the  seven  planets  (Sabaoth),  the  Lord  Sabaoth. 
— Justin,  Dial.,  p.  76.  Hence  he  was,  like  Saturn,  God  of 
Time  and  eternity,  Ruler  of  the  planets,  and  therefore  Seth- 
Hermes.  Mithra  is  the  Fire  of  the  Intelligible  Sun,  and  is  the 
Chaldean  Logos  (Word l).  The  Sabians  derived  their  religion 
from  Seth.3  Khebron  was  a  city  of  tlie  fireworshippers a  of 
Sada,  Seth,  and  El  Sadi.4 

As  in  certain  amusements  persons  were  expected  to  guess 
a  word  or  a  story  from  slight  indications  half  concealed  in  the 
conversation 3  the  Semitic  author  of  Genesis  has  left  scarcely 
any  traces  by  which  to  connect  his  narrative  with  the  Mys- 
teries ;  and  yet  this  method  has  been  selected  to  introduce  the 
readers  of  scripture  to  the  history  of  the  '  Chosen  People.' 
The  number  7  of  the  years  of  Jacob's  wooing  (a  fourth  of  a 
lunation)  and  the  Egyptian  Mourning  are  all  that  we  have 
given  us  to  connect  the  Lover  with  Adonis,  Osiris,  Cybele  and 
Luna.G  The  Bible  is  the  utterance  of  a  period  of  law  and 
wide-spread  civilisation  in  the  East.  It  is  founded  on  politics 
and  religion,  and  requires  but  a  correct  knowledge  of  the 
ancient  language,  philosophy,  and  Semite  history  to  enable 
us  to  comprehend  the  purpose  for  which  it  was  written,7  the 
theology  it  inculcates,  the  theocracy  it  supports,  the  philoso- 
phy on  which  it  depends, — and  particularly  the  form  of  causa- 
tion 8  that  it  teaches. 

i  Movers,  Phoenizier,  I.  390,  391,  553  ff.  Julius  Firmicus,  de  Err.,  5.  The  lion 
was  the  representation  of  Mithra,  Apollo,  and  the  Anointed. — 4  Esdras,  xii.  31,  32  ; 
Rev.  v.  5. 

2  John  Jervis-White  Jervis,  'Genesis,'  p.  107;  Hyde,  Rel.  Vet.  Persarum,  cap.  v. 
p.  125;  Chwolsohn,  Ssabier,  I.  259. 

3 1  Chron.  xi.  1-3 ;  Gen.  xxii.  13,  16 ;  Levit.  ix.  13 ;  x.  1 ;  ii.  16 ;  Exod.  xix.  IS. 

*  The  Ghebers. 

6  See  the  puns  in  Gen.  xxix.  32-35  ;  xxx.  6-20. 

6  Irach,  Iris,  and  Rachel.     Sarah  laughed  :  Izchaq  (Isaak)  from  Zachaq,  laughter. 

7  The  writers  of  the  Bible  were  the  Jewish  Scribes,  undoubtedly  interested  in 
putting  forth  such  a  narrative  as  would  benefit  their  order.  They  wrote  from  mythic 
traditions,  or  have  written  what  reads  in  parts  like  a  myth.  To  listen  to  their  account 
is  to  take  their  side,  to  do  just  what  they  expected  you  to  do  for  them  and  their  dom- 
ination. But  it  is  not,  probably,  history,  but  made  to  create  a  special  theological  bias 
in  favor  of  the  priesthood, — in  short  a  partial  statement.  The  '  making  of  many 
books  '  (Ecclesiastes,  xii.  12)  looks  not  so  very  ancient,  and  the  bells  attached  to  the 
anklets  of  the  Daughters  of  Sion  seem  appropriate  to  a  late  period  of  Jewish  pros- 
perity.— Isaiah,  iii.  1C>. 

»Jer.  1.  5;  Gen.  i.  2;  ii.  7;  vi.  3;  Ezekiel,  i.  27.  "In  fact,  the  life  of  the 
Bedawin,  his  appearance  and  habits,  are  precisely  the  same  as  those  of  the  patriarchs 
of  old.     Abraham  himself,  the  first  of  the  patriarchs,  was  a  Bedawin,  and  four  thou- 


80  THE   G HE B Eli 8   OF  HEBRON. 

When,  then,  we  find  the  "  Mighty  "  Jacob  (of  the  Aaqa- 
baara,  the  Israel  Aqbar)  led  to  Mesopotamia  from  Kebaron 
(Chebron,  Hebron)  and  from  there  to  Memphis,  also  among 
the  Agubeni  and  the  Beni  Kheibar  as  well  as  other  Arabian 
tribes,  the  Children  of  the  Most  High  Father  Ab  Ram  repre- 
sented by  Gabariel  (Gabriel)  the  Angel  of  the  Fire  and  Power 
of  Mithra  or  Kronos,  we  can  see  that  Moses  has  already  car- 
ried Abram  over  a  vast  domain  from  Aur  of  the  Chaldaeans 
and  does  as  nmch  for  Iaqab  when  he  is  sent  to  Mesopotamia 
to  Laban  the  Moongod  for  a  wife,  or  when  Israel  is  described 
as  "  going  down  "  to  Egypt  as  Keb.  When  the  temple  scribe 
marries  the  Abrahm  to  Sara'h  (the  Sarachens,  Sarakeni)  and 
to  Hagar  (the  Hagarenes.— Gen.  xvi.  7,  10-12  ;  xxi.  20,  21),  and 
his  grandson  the  Shemalite  Ishmael  is  parent  of  Nebioth 
(Nabatheans),  Kedar,  Itur  (Ituraea),  and  Kadimah,  the  mythic 
Masses  is  used  to  father  the  Arabian  prospects  of  Jerusalem 
in  the  middle  of  the  2nd  century  before  our  era.  Iaqab  the 
Lover  also  deprives  Asu  (Idumea,  Esau)  of  its  rights,  and  al- 
though Jerusalem  wanted  Edom  for  a  long  time,  she  finally 
gets  it.  These  are  the  children  of  the  Ishmaelites  by  the 
names  of  their  countries,  their  towns  and  their  castles. — Gen. 
xxv.  16.  There  Mases  (Masses,  or  Moses)  seems  (although 
possibly  an  ancient  mythic  Phrygian  king)  to  have  proved  a 
tolerably  far-sighted  statesman  in  the  interest  of  Khebron  and 
Jerusalem.  He  accustomed  the  Jews  in  the  second  half  of  the 
second  century  before  our  era  to  look  forward  to  a  great  em- 
pire in  Syria  and  Arabia,  extending  from  the  Mediterranean  to 
Mesopotamia  and  the  Persian  Gulf  at  Kadimah.  Did  he  not 
plant  Hagar  among  the  Hagarene  Ishmaelites,  send  Iaqab 
among  the  Nabatheans  all  the  way  to  Chaldaea  to  marry  a 
couple  of  faces  or  phases  of  the  moongod  Laban,  and  after- 
wards transport  him  to  the  Nile  on  account  of  his  love  for 
Joseph  ?  Mases  or  Moses  had  a  statesman's  views  when  he 
wanted  to  enslave  Kanaan. — Gen.  ix.  25-27.  The  story  is  a 
good  enough  '  hieros  logos,'  but  there  is  considerable  politics 
in  it. 

The  name  of  the  Jews,  Iaudi,  is  found  in  E.  Schrader,  Die 

sand  years  have  not  made  the  slightest  alteration  in  the  character  or  habits  of  this 
extraordinary  people.  Read  of  the  patriarchs  in  the  Bible,  and  it  is  the  best  description 
you  can  have  of  pastoral  life  in  the  East  at  the  present  day." — Incidents  of  Travel  in 
Egypt,  Arabia  Petraea  and  the  Holy  Land,  New  York,  Harper,  1837. 


ABRAHAM,    AUD,    AND   THE  I  AUDI  OF  ARAB  A.  81 

Keilinschriften  unci  das  Alte  Testament,  p.  188,  It  comes 
from  And,  the  name  of  the  Arabian  God  with  blood-stained 
altars.  The  country  where  he  was  worshipped  was  called 
Audah.  The  I  in  Iaudi  is  a  prefix,  such  as  we  find  in  Eremias 
(Ieremiah),  Shemal  (Ishmael),  Essaioi  (Iessaioi);  but  its  use 
reminds  one  of  the  plural  Greek  article  ol.  The  words  laud 
and  Iaudah  were  in  the  Hebrew  Bible  written  nil(T  by  a 
Hebrew  custom  of  writing  mentioned  by  St.  Jerome.  They 
wrote  with  a  He,  but  they  read  it  A.  This  rule  turns  Ieud  back 
again  to  laud. 

Gen.  xxix,  xxx,  contains  some  surprising  double  entendres ; 
one  is  very  much  to  our  purpose;  xxix.  35,  Leah  conceives  aud 
(again);  and  says  " Audah  (I  will  praise)  Iahoh."  Ergo,  she 
names  her  last  born  son  Iaudah.  What  was  the  necessity  for 
Leah  to  name  her  last  son  "  I  will  praise  ?  "  And,  unless 
Moses  was  present  at  the  apparition  of  Iaudah  in  consequence 
of  the  parturition  of  Leah,  how  could  Moses  have  transmitted 
to  us  the  very  words  of  Leah?  Unless  we  take  refuge  in  a 
miracle,  it  can  be  accounted  for  in  this  way.  This  scribe  knew 
as  well  as  we  do  that  Aud  was  the  blood-besprinkled  Firegod 
of  Khebron  (Hebron)  and  for  the  benefit  of  the  scribes  he  in- 
troduced the  name  Aud  three  times  in  verse  35,  once  as  the 
adverb  (again,  still),  then  in  the  verb  Audah  (the  ancient  name 
of  Judaea),  and,  finally,  in  Iaudah  "  I  will  praise."  In  this  way 
Moses  accounts  for  the  name  of  Audah,  which  seems  likely  to 
have  been  the  name  of  Judaea,  long  before  Moses  was  ever 
heard  of.  And  if  a  scribe,  after  these  three  repetitions,  could 
not  see  what  Moses  was  driving  at,  he  was  one  of  those  that 
cannot  take  a  hint.  Let  the  reader  notice  that  i  in  Hebrew 
is  changed  in  the  translation  to  j  in  English. 
6 


CHAPTER  FOUR. 

THE    ASARIANS    IN    EGYPT. 

rqv  irpbs  avaroXas  vevovcrav  ir\evpav  rrjs  Aiyvirrov  irpbs  ras  airb  rrjs  "S,vpias  nal 
ttjs  'ApajS/as  4/xfioKas,  airb  YlrjAovalou  fxexpi-s  'HXiouiroAeus  Sia  rov  ipri/xov." 

"  Keifievriv  fiev  irpbs  avaroX^v  rod  fiovfiaa-rirov  iroTa/xov  Ka\oujxivi)v  8'  airb  rijs 
apxaias  freoAoyias  afiapiv." 

When  we  find  the  names  Kub,1  Kobt,  Kopt,  Kouph,  and 
Kuphu  (Kufu)  we  know  that  they  are  Arabian-Hebrew,  and 
can  place  Cheops-Khufu,  the  king-  whose  name  was  found  in 
the  Great  Pyramid.  He  was  an  Arabian  or  Semite  by  blood. 
And  as  iron  has  been  found,  or  the  evidences  of  it,  as  also  the 
use  of  jewelled  saws,  we  have  a  right  to  infer  that  Semites 
built  the  pyramids  of  the  fourth  dynasty.  Akab,  Gob,  Keft, 
Keb,  Akbar  and  Iaqab  are  Semitic  names.  Iaqab  is  said  to 
have  g*one  to  Egypt.  It  is  not  necessary  to  follow  the  ruling- 
line  back  as  far  as  Men  in  Egypt  or  Sin  in  Babylon,  for  both 
are  names  of  the  Male  Moon,  Lunus  or  Adam  of  duplicate 
gender.  It  is  enough  to  find  Asar,  Asari,  names  of  Osiris  at 
Gizeh.     The  same  name  Movers  finds  in  Phoenicia. 

When  Samuel  set  up  a  monument  of  victory  between 
Masephah  and  San,  he  called  it  the  '  Stone  of  Azar  ' 2  (the  As- 
syrian Mars).  There  was  (Joshua,  xv.  33)  a  place  between 
Libnah  and  Asdod  called,  apparently,  Asan  and  Beth  Kar 
(temple  of  Kar).  From  Asan  we  obtain  the  first  syllable  of 
Sankara,3  while  Kar  supplies  the  rest  of  the  name.  This  re- 
lieves us  from  going  to  Babylonia  for  the  name.     Mr.   Birch 

i  Koub. 

2  Hosea,  xii.  4  derives  the  name  Israel  from  Sarah  to  contend,  to  fight,  and  El  =  God 
of  Fire. — Gen.  xxxii.  28.  Asarians,  Asriel,  Israel,  a  name  of  the  War  god  (Exodus, 
xiii.  21,  22,  xiv.  25),  Saturn  and  the  Sun.  The  Fire-god  Azar  was  the  God  of  war,  and 
Mars  was  the  Sun. — Macrob.  I.  xvii.  68. 

3  Compare  Sangarius,  the  name  of  a  King.— Movers,  Phiinizier,  I.  198. 


THE  ASARIANS  IN  EGYPT.  83 

and  other  Egyptologists  have  been  convinced  that  Sankara  is 
Singara  or  some  other  Mesopotamia^  name,  being-  led  to  this 
by  the  word  nahrena  (meaning  river  district)  which  they  ap- 
plied to  the  land  of  the  Euphrates  and  Tigris.  But  the  word 
nahr  means  any  river ;  and  the  district  east  of  Askalon  and 
Akaron  (Ekron)  was  the  country  of  the  Philistine  Karu, 
watered  by  the  Sorek  and  Besor,  which,  when  the  entire  coun- 
try was  wooded  and  the  trees  on  the  mountains  '  had  not  yet 
been  cut  down,  were  larger  streams  than  now.  Then  too  the 
Egyptians  called  the  mountaineers  the  Remanen.2  Sun,  moon, 
and  stars,  many  centuries  before  the  time  of  Homer,  entered 
into  the  Kanaanite  fire-worship  as  primal  elements  of  it ; 
Kephira,  Kouf  and  Khafra  were  Syrian  and  Koptic  names  akin 
to  (or  identical  with)  the  form  Iakab  or  Iacopo  ; 3  and  when  Seti 
I.  or  Ramses 4  advanced  along-  the  sea-coast  or  passed  on  to  the 
Syrian  rising  ground  between  Rhinocorura  and  the  southern 
end  of  the  Dead  Sea  they  were  vigorously  met  by  the  Ramen 
and  the  Katti  of  Iudah.  After  these,  further  north  was  the 
then  impregnable  fortress  of  Iebus,  which  in  B.C.  714  was  still 
impregnable.  Whether  these  people  had  ever  entered  Egypt 
during  or  prior  to  the  so-called  Hyksos  period  with  other 
Syrians,  Philistines,  Idumeans,  or  Arabs  cannot  be  stated  with 
positive  certainty,  but  it  seems  probable  that  the  Sos  or 
Zuzim  may  have  got  there.  That  the  mountaineers  (Ram-en) 
specifically  Raman,  Iudah  and  Israel  (Isarel,  or  Azarel)  were 
in  the  Delta  prior  to  the  time  of  Seti  I.  seems  possible,  and  the 
Amalekites  and  other  Arab  peoples  must  have  often  got  as  far 
as  the  Nile  in  their  forays  or  migrations. 

But  these  fire-worshippers  carried  with  them  the  arks  of 
Moloch  and  Khiun  (Life-god),  their  Adon,5  and  they  had,  like 
the  other  peoples  of  the  Delta,  their  Mysteries,  which  the 
priests  instituted.  They  took  with  them  from  Phoenicia,  prob- 
ably, a  certain  knowledge  of  fixed  vocal  signs ;  and  it  would 
not  be  safe  to  deny  to  Syria  the  possession  of  some  sort  of 
(Syrian)   hieroglyphs,  since   Manetho   gives   a   preference   in 

1  Prof.  Edward  Hull,  Mt.  Seir,  pp.  181,  183  :  The  Lebanon  was  snow-clad  through- 
out the  year  over  its  higher  elevations,  while  glaciers  descended  into  some  of  its  val- 
leys.    Snow  falls  now  sometimes  to  the  depth  of  two  feet. — Hull,  p.  170. 

2  Ram  =  high.     Remanen  =  Hill-men.     Not  Armenia. 

3  Jacopo  and  Jacobus. 

4  Rotli  Syrian  names. 

5  Lord  of  the  Chionitae. 


84  THE  0HEBER8  OF  HEBRON. 

point  of  antiquity  to  the  Thinite '  (Tanite  f)  and  Mem- 
pliite  kings ;  and  we  have  found  the  Kefa 2  as  far  south  as 
Memphis.3  If  Maspero  has  found  in  the  fishermen  of  Lake 
Menzaleh  features  like  those  of  the  supposed  Hyksos-sphinxes, 
broad  cheek-bones  and  daring  pouting  lips,  we  will  have,  per- 
haps, to  admit  these  features  to  be  indicative  of  a  primitive, 
native,  stock,  that  at  one  period  predominated  in  the  Delta. 
But  there  is  also  testimony  to  the  entrance  of  Semites  into 
the  Delta  from  the  earliest  times.  See  Africanus,  the  Bible, 
Manetho,  Movers,  Heeren,  Chabas,  etc.  "  And  they  two  fight- 
ing with  the  impure  beat  them :  and  having  slain  many  they 
pursued  them  to  the  borders  of  Syria."4  The  account  in 
Josephus  which  puts  back  the  occurrence  into  the  time  of 
king  Timaus  would  seem  to  imply  that  the  attacks  upon  Lower 
Egypt  from  Kushen  or  Goshen  were  not  infrequent  in  ancient 

times,  ol  ok  aoX.up.LTat,  KOLTeXSovTes  (riiv  Tots  /xtapots  rwv  alyvTTTiiov,  ovrw; 
ui'ocrttos  Tots  avSpwiroLs  Trpocrrjvc^Bqdav  ware  tt]v  twv  Trpoeiprjfxevwv  KptxTrjviv 
vpvabv  (or,  better,  Kpeio-aov)  (paweoSai  rots  Tore  tol  tovtwv  ao-e/^/xara 
.9ew/x£vots.  Josephus  contra  Ap.  I.  p.  1053.  The  word  proeire- 
menon  is  opposed  to  toutou.  Proeiremenon  refers  to  the 
Shepherds  driven  out  to  the  city  Ierosoluma ;  although  it 
might  possibly  be  held  to  mean  the  invaders  in  the  time  of 
king  Timaus  mentioned  on  p.  1039.  Josephus,  it  is  true,  says 
that  Manetho  wrote  these  passages  'about  us,'  meaning  'about 
the  Jews.'  What  he  says,  in  this  case,  claiming  to  give 
Manetho's  words,  is  '  that  the  aforesaid  seemed  preferable  to 
these  last.'  The  afore-mentioned  are  either  the  persons  '  of 
obscure  race '  mentioned  at  page  1039  (whose  kings  were 
Semite  in  name)  or  '  the  Shepherds  that  went  out  in  the  reign 

1  Tanite ;  also  Abudos,  Abydos,  Abot.  According  to  Ammian,  Abudum  was  a 
town  in  a  remote  corner  of  the  Thebais. 

2  Movers  I.  367,  657,  mentions  Asis  (Aziz)  the  solar  Mars  in  Edessa.  We  find  the 
Sasu  archers  in  the  Desert,  like  Asasel.  (Azazel,  the  Evil  Demon.)  Joining  with 
the  word  Hak  (leader,  melik)  the  word  Asos,  we  get  Hak-Asos,  Hukussos,  Hyksos. 

3  It  is  supposed,  on  the  authorities  later  on  quoted  and  the  traditions  respecting 
Agenor  (the  Bal  Samem  "  lord  of  heaven")  and  Kadmus,  that  the  Phoenicians  brought 
their  knowledge  to  the  Delta  with  them  ;  and  this  is  probable  from  the  earlier  renown 
of  Memphis  as  well  as  the  superior  antiquity  of  its  pyramids. 

The  Khati  (Hittites)  had  from  remote  antiquity  a  form  of  picture-writing  which 
was  known  on  the  road  between  Ephesus  and  Sardis,  and  also  from  Kappadokia  to  the 
Egean  Sea.  — Rawlinson,  Anc.  Egypt,  II.  232;  A.  H.  Sayce,  Soc.  Bibl.  Archaeology 
for  July,  1880. 

4  Josephus,  contra  Apion,  I.  p.  1054;  quotes  Manetho.  There  were  plainly  two 
sets  of  Shepherds  that  Manetho  had  in  view. 


THE  AS  ASIANS  IN  EGYPT.  85 

of  Tetlimosis  (i.e.  Aniosis)  to  the  city  called  Ierosolunia.'  So 
that,  if  either  Mauetho  or  Josephus  could  be  trusted,  we  have 
Semites  in  each  case,  instead  of  natives  to  the  west  of  the  Red 
Sea  and  east  of  the  Nile.  Therefore,  taking-  Manetho  and 
Josephus  for  guides,  we  have  only  the  faces  of  the  so-called 
Hyksos-sphinxes  to  indicate  the  existence  of  Shepherds  of 
African  tint  and  feature  at  Tanis  and  Bubastis  (Zag-azig), 
without  reference  to  date.  Josephus  charges  Manetho  with 
taking  hold  of  current  invented  (mythic)  stories  and  applying 
them  to  his  ancestors  at  Jerusalem  !  But,  in  a  controversial 
paper  against  Apion,  Josephus  may  have  felt  at  liberty  to 
take  the  same  license  as  Manetho  did.  Josephus  said  that 
Khaeremon  lied,  and,  if  there  was  any  truth  in  it,  it  was  im- 
possible to  separate  it. 

Josephus  (p.  1053)  distinguishes  between  the  '  rule  of  the 
aforesaid '  men  (Syro-Arabs)  of  obscure  race  and  the  '  deviltries 
of  the  Solumites.'  It  is  not  impossible  that  a  Semite  raid  into 
the  Delta  followed  a  raid  of  a  native  African  race,  the  Berber- 
Copts  from  between  the  Red  Sea  and  Libya,  betAveen  dynasties 
6  and  11.  The  only  suggestion  for  such  a  conjecture  is  the  so- 
called  Hyksos-spkinx  face,  the  name  agazyan  (shepherds),  and 
the  circumstance  that  Africanus  (from  whom  we  get  the  Ma- 
nethonian  clippings)  speaks  of  ''Phoenician  Shepherds'  in  the 
15th  and  17th  dynasties.  The  Egyptian  Amosis  of  the  18th 
dynasty  married  an  Ethiopian  and  drove  out  the  Hyksos. 
Moses,  too,  married  an  Ethiopian  woman. — Numbers,  xii.  1. 
Lepsius  (Letters,  415)  considered  it  as  more  than  probable 
that  the  name  of  Moses  was  not  originally  found  in  the 
Egyptian  narrative.  Many  regarded  Jews  as  the  offspring  of 
the  ^Ethiopians,  emigrating  when  Kepheus  ruled. — Tacitus 
Hist.,  v.  1. 

Saturn-Kronos,  Ekron  (Accaron)  on  the  Mediterranean,  Mt. 
Khoreb,  the  sun  (Khares,  Cheres),  Aqar  (1  Chron.  ii.  27),  Ache- 
ron, Aharon  (Acharon,  Aaron),  Charon,  the  Kharu  (Karu,  Phi- 
listians),  and  the  Egyptian  kings  Khaires,  Akherres,  and  the 
valley  Achor  have  all  the  same  name  as  their  root,  akar?  ak- 

1  Elis  had  old  sunworship,  namely  in  Olympia  where  Rronos  and  Helios  had  an 
altar  in  common.  There  was  a  tradition  that  before  Apollo's  times  the  Delphic  sanc- 
tuary belonged  to  Kronos. — M.  Mayer,  die  Giganten  und  Titanen,  p.  72.  Here  we  have 
two  Semitic  works  which  tell  of  Phoenician  earliest  influence  in  Greece,  El  (in  Elis) 
and  Karan  (Kronos)  meaning  to  shine.     To  which  Ach  (in  Achaia)  may  be  added  ;  for 


86  THE  GHEBERS  OF  HEBRON. 

har,1  or  achar,  the  sun,  that  rises  in  the  morning  and  goes 
down  (keboa)  at  night,  and  in  winter  was  fabled  to  sleep  the 
sleep  of  death,  but  in  spring-,  in  the  sign  of  the  Rani,  to  rise 
from  the  dead.  From  Gaza  to  Ekron,  from  Garar  (Gerar)  to 
perhaps  further  east  the  Kara  lived.  The  Egyptians  called 
Zeus  (Amon)  the  Spiritus.2  Anion  is  interpreted  the  invisible 
and  hidden.  When  they  invoke  and  summon  him  to  become 
manifest  and  visible  to  them  they  say  Amoun.3  These  were 
three  forms  of  the  Kamephis,  the  last  one  being  the  Sun  ; 
Amon  must  consequently  have  been  seen  in  all  three  of  his 
manifestations.  Amun-Hor  or  Horammon  is  the  active  and 
generative  principle,  the  seminal  principium.  He  presides 
over  misty  clouds,  rains,  exhalations  and  is  the  all-saving  and 
all-nourishing  prime  or  bloom  and  temperature  of  the  circum- 
ambient air,  the  seminal  principle.  As  long  as  fire  remained 
the  Seminal  principle  of  arrangement  was  likewise  preserved. 
There  are  three  species  in  fire, — the  coal,  the  flame,  and  the 
light.4  The  seal  of  Iar  (Horus)  calls  him  the  "  light,  fire, 
flame."  Ammon  is  the  Creative  Mind.3  The  seal  of  Iar  calls 
Iar  "  Ammonios  ; "  and  Proverbs,  viii.  30  mentions  Amun  as 
the  Creative  Wisdom.  Brahma  is  fire,  sun,  moon,  etc.6  Isaiah, 
viii.  8,  calls  Iudah's  land  Amanu-el.  Horus  is  connected  with 
Leo,  is  the  Power  of  the  sun,  and  has  the  Lion's  head  ; 7  he  is 
called  the  cross,  redeemer,  freer,  and  he  who  transports  from 
one  place  to  another.8  Osiris  is  the  Nile,  the  Dark  Water  of 
Hades,9  but  his  name  was  originally  Asar,  Asari,  and  in  the 
Seal  of  Iar  it  appears  as  Ousir  (Oushir). 

Ach  meant  fire,  and,  in  Egyptian,  it  meant  light.  Akhu  meant  light.  Khuti,  lights. 
Fire  and  the  Cherubim  were  Saturn's  symbols  in  the  Levant. — Dunlap,  Vestiges,  110, 
117  ;  Movers,  I.  260. 

1  King  Occhoris  was  ordered  by  the  oracle  of  Hamnion  to  purge  Egypt  of  the  lepers 
and  to  remove  that  class  of  man  into  other  lands  as  hateful  to  the  Gods. — Tacitus, 
Hist.  v.  1.  Occhoris  is  evidently  a  name  derived  from  Achor  (Akhar)  the  name  of  the 
Karu  or  Philistians.     Achares  and  Occhoris  are  one  word. 

2  de  Iside,  36. 
a  ibid.  9. 

*  Philo  Jud.,  the  World,  15. 

5  Movers,  I.  268.     This  is  the  Logos. 

6  Swetaswatara  Upanishad,  iv.  2. 

7  de  Iside,  19. 

8  Irenaeus,  I.  i.  p.  15. 

9  de  Iside,  32 ;  Hesiod,  Theog.  783-786.  Saturn's  temple  was  outside  the  city,  in 
Egypt.  Because  he  was  too  close  to  the  Death-god.  He  was  subterranean.  Osiris  at 
his  birth  was  placed  by  Saturn  in  the  hands  of  Pamules. — de  Iside,  12.  The  Pamulia 
was  the  Spring  festival  in  February,  when  Osiris  entered  the  Moon. 


THE  AS  ASIANS  IN  EGYPT.  87 

According-  to  Josephus,  Ant.  I.  vi.  2,  the  Sons  of  Cham 
(Ham)  possessed  the  land  from  Syria  and  the  Mounts  Amanns 
and  Libanns ;  then  they  turned  and  seized  the  parts  near  its 
sea,  appropriating  them  as  far  as  the  ocean.  Clearly,  then, 
Cham  extended  over  Egypt,  and  Arabia  and  the  Negeb,  and 
into  Syria  as  far  as  Mt.  Amanns  and  the  Lebanon.  This  ex- 
plains how  the  Phoenicians  could  be  regarded  as  coming-  from 
the  Red  Sea  and  renders  it  possible  for  the  Kanaanites  to  be 
regarded  as  the  Sons  of  Cham.1  Under  the  designation  Kanaan 
(Gen.  x.  6)  we  must  include  the  Kharu,  Gerar,  Philistia,  and 
Phoenicia,  at  least  part  of  it.  What  is  curious,  we  find  in 
Achozath  or  Akhuzzath  (Gen.  xxvi.  26)  another  name  suggest- 
ing Hukussos,  as  if  the  Hyksos  came  from  the  Kara  and  Gerar. 
Also  the  name  Satanah  or  Setanah  (Gen.  xxvi.  21),  which,  drop- 
ping the  termination,  ah,  appears  to  be  Setan,  the  district  of 
Set. 

The  worship  of  idols  and  of  the  orbs  of  heaven  prevailed  in 
Arabia,  Egypt,  Judah,  Israel  and  Syria,  and,  while  not  exclud- 
ing the  Mysteries  and  mythology,  interfered  with  monotheism. 
The  country  of  the  Hebrews  once  passed,  with  the  Assyrians, 
under  the  name  of  Philistia.  The  Philistians,  according  to  1 
Samuel,  xiii.  5,  were  a  powerful  people,  the  Egyptians  appar- 
ently gave  the  name  Karu  to  Philistians,  and  Sabians  were  in 
the  Siuaite  peninsula.  The  identity  of  the  fundamental  theo- 
ries upon  which  the  Phoenician,  Philistian,  Hebrew  and  Egyp- 
tian religions  were  based  was  recognized  by  Movers,  and  is 
evidenced  by  the  Lion-man  (the  faces  of  lion  and  man  con- 
joined at  the  back  of  the  head)  represented  on  the  vail  of  the 
Jewish  Temple,  by  the  Cherubim,  by  the  Lion-man  of  the 
Sphinxes  and  the  Seal  of  Iar-Horus 2  of  the  late  Dr.  Abbot's 
Egyptian  Collection.  Then  we  have  the  use  of  linen  by  the 
linen-robed  priests  of  both  Hebrews  and  Egyptians.3  The  de- 
scription of  the  Jewish  Tabernacle,  while  in  some  respects 
Arabian,  is  significant  of  an  advanced  stage  of  religious  civili- 
sation, especially  in  dress  and  ceremonial.4 

1  1  Chron.  iv.  39,  40.     Septuagint. 

2  The  Hon  of  Iudah.—  Rev.  v.  5.  The  'Star  of  Iaqob.'— Numbers,  xxiv.  17.  The 
Semite  religions  were  astronomical. 

3  Levit.  vi.  10  ;  1  Sam.  ii.  18. 

4  Exodus,  xxv.  4  ;  xxvi.  1  ;  xxxv.-xl.;  Ezekiel,  xxvii.  7;  Rev.  xix.  8,  14. 


SS  THE  GHEBEES  OF  HEBRON. 

Thou  shalt  not  '  taboo' '  an  Adami,2  for  he  is  thy  brother. 
Thou  shalt  not  '  taboo  '  a  Masri,3  for  thou  wast  an  alien  in  his  land.— Deu- 
teron.  xxiii.  8. 

Adorn  came  out  in  force  to  drive  off  the  Asarelites  (Israelites).4 
The  Hyksos  entered  Egypt  as  Setites  (Sethians),  but  came  out 
from  Egypt  as  Asirians.  That  seems  to  result  from  the  Bibli- 
cal data.  But  'Asar'  and  'Assyrian'  (Asur)  are,  originally, 
from  the  East  and  not  from  Egypt.  Numbers,  xxi.  14,  seems 
to  lay  claim  to  the  renown  of  the  Hyksos  by  the  lam  Suph  (the 
sea  of  reeds)  and  in  Moab ;  for  to  Josephus  the  Hebrews  were 
the  Hyksos.  Bamses  II.  was  on  record  at  Tanis  as  the  victor 
over  the  Shasu,5  that  is,  the  Sasu  or  Sos  (Bedawin  Shepherds), 
and  Manetho  seems  to  have  recognised  these  as  Phoenicians. 
The  fleet  of  Bamses  II.  engaged  the  fleets  of  the  Phoenician 
cities.6  When  Asar  (Aser,  Asher)  stayed  in  his  havens  and 
dwelt  at  the  port  of  the  seas '  we  know  also  that  Assur  (Syria) 
went  down  into  Egypt,  carrying  with  him  his  Syrian  national 
deity  Asar  (Ousir,  Osiris).     In  like  manner, 

Adad  fled,  himself  and  men,  Adamaiim  (Edomites),  of  the  slaves  of  his 
father  with  him  to  come  to  Masraim  (Egypt) ;  and'  Hadad  was  a  boy,  little. 
And  they  came  up  out  of  Madin  (Midian)  and  went  into  Pharan,8  and,  after 

1  Tabo  means  '  to  detest.' 

"  Places  were  supposed  to  be  named  after  the  supposed  founders.  Askalos  founded 
Ascalon.  Irad,  Jared  founded  Eridu.  The  cities  Adama,  Amara,  Sadem  are  men- 
tioned together.— Gen.  xiv.  2;  Joshua,  xix.  36.  We  may  then,  perhaps,  derive  Adam 
from  Adama  (Admah),  although  '  Hadam'  may  be  Kadmah,  Kadmus,  written  with  a 
Ch,  later  softened  to  h.  The  Edom-Idumean  branch  of  the  Abrahmites  is  always 
represented  as  the  oldest.— Gen.  xxv.  25,  31.  Edom  is  Atuma,  and  is  written  Adorn, 
Adum.  Audam  is  formed  from  Aud,  like  Salem  from  Sal,  Snnam  or  Sunem  from  Sun  : 
vide  Shunamite,  Shulamite,  Salamah.  Adam  and  Brahma  were  first;  each  had  his 
sakti.  Adam  is  mentioned  first,  then  Seth.— Gen.  v.  2,  3.  The  Sethites  were  in  Moab. 
—Numb.  xxiv.  17.  Adam  (in  Hebrew)  and  Set  (Seth)  both  in  Hebrew  and  Egyptian 
theology  were  hermaphrodite,  being  male  and  female. — Gen.  v.  2,  3.  The  Egyptian 
beetle  was  the  symbol  of  this  condition  ;  and  Plato  in  his  Symposium  refers  to  it  as  a 
primal  status  hominis. 

3  Egyptian. 

*  Osirians  or  Asrielim.— See  Numbers,  xx.  20,  21,  for  the  name  Israel.  The  Asriel- 
ites  are  mentioned  (Asareli,  Numbers,  xxvi.  31)  and  Asarel  (Nehemiah,  xii.  36).  Asar- 
adan.— 2  Esdr.  iv.  2. 

5  A.  Wiedemann,  agypt.  Gesch.  438. 

6  ibid.  437. 

7  Judges,  v.  17.  "Phoenicians  first,  before  they  became  Egyptians."— Palmer, 
Egypt.  Chron.  I.  50. 

s  See  Aphara.— Judges,  viii.  27.  Compare  Abar  (the  shining  Bar),  Barah,  1  Chron. 
viii.  18,  Afaron,  Gen.  xlix.  29,  Afarica  (Africa),  Fars  (land  of  light.— F.  Johnson, 
Persian  and  Arabic  Diet.;  Freitag,  Arab-Latin  Lex.  1837,  p.  465),  Bara  (Gen.  xiv.  2), 


THE  ASARIANS  IN  EGYPT.  89 

that,  they  took  Amu  (Amim)  from  Pharan  and  came  to  Masraim  to  Pharah  king 
of  Masraim. — 1  Kings,  xi.  17. 

We  see  how  the  Anm  made  their  way  into  the  Nile  Delta,  com- 
ing- from  the  east  (airo  twv  dvaroAwi/  -n-apeyevovTo),  from  over  the 
Iardan,  in  Medbar,  in  Arabah,  from  over  against  Suph,  be- 
tween Pharan  and  Taupel  and  Laban  and  Chazor1  and  Di 
Saab.  Judging-  by  the  names,  Kheth,  Khetoura  and  Kadesh, 
the  Katti  or  Kheta  must  have  extended  from  Khebron  on  the 
north  to  below  Kadesh  and  Arad  on  the  south. 

They  bury  Sarra  (Sarah)  in  Khebron. — Josephus,  Ant.  I.  14. 
The  Khebron  in  land  Iouda.2 — Septuagint,  1  Chron.  vi.  55. 

The  nation  of  the  Israel  3  and  the  rulers  and  the  priests  and 
the  Levites  did  not  separate  the  foreign-born  nations  of  the 
land  and  their  impurities  from  the  peoples  of  the  Khananites, 
Khatti,  Ferezi,  Iebusi,  Moabites,  Egyptians  and  Idumeans. 
For  they  lived  with  their  daughters,  both  they  and  their  sons, 
and  mixed  the  holy  seed  (a-n-epixa  to  aytov)  among  the  foreign - 
born  peoples  of  the  land. 

And  as  soon  as  I  heard  these  things  I  tore  the  clothes  and  the  holy  raiment, 
and  plucked  out  the  hair  of  the  head  and  beard,  and  sat  down  gloomy  and  very 
sad. — Septuagint,  1  Esdras,  viii.  6G-68. 

We  here  notice  that  the  Egyptians  and  the  descendants  of 
the  Hyksos  are  spoken  of  as  natives,  not  foreigners.  Compare 
the  names  Akoub  and  Akoupha  (2  Esdras,  ii.  45,  51)  with  the 
name  of  Khufu,  builder  of  the  Great  Pyramid,  and  with  the 
name  of  the  land  of  Koub  (Ezekiel,  xxx.  5). 

The  Children  of  Abrahm  by  Khetoura  were  among  others, 
Madan,  Madian  and  Souos ;  and  the  Children  of  Souos  were 

Shem-abar  (Gen.  xiv.  2),  Abaris,  Pharah  (the  pharaoh),  Pharan  (the  Desert),  Pheron 
(an  Egyptian  king-name),  Phuti-Phar  and  Phuti-Phara. — Gen.  xxxix.  1  ;  xlvi.  20. 
The  Creak-Phoenician  permutation  of  the  letter  b  into  p,  ph  (f),  v,  is  derived  from  the 
East.     Kub  and  Khufu  are  closely  allied  ;  like  Aser,  Osir,  Ousir  and  Osiris. 

1  See  Judges,  iv.  17,  23. 

2  'ti\v  Xe^piov  ev  -yrj  'IouSa.1  Compare  Auda,  the  name  of  the  Great  god  of  Bostra. — 
Sayce,  Hib.  Lect.  408.     Audam  could  suggest  the  land  and  people  of  Aud  or  Audah. 

3  Adan  becomes  Adam,  just  as  Madian  became  Madiam,  1  Chron.  i.  32.  The  n 
assimilates  with  and  becomes  m.  Thus  Adam  is  Adan,  the  Lord  (Adon)  who  walked  in 
the  Garden  of  Aden  (Audonai). — Gen.  iii.  8.  The  Deity  was  regarded  as  the  pure  Life. 
Therefore  no  dead  body  could  be  brought  within  sacred  precincts,  death  rendered  the 
relations  impure,  and,  as  wool  is  an  animal  product,  the  priests  wore  linen. 


90  THE  GHEBERS  OF  HEBRON. 

Saba  1  and  Dadan.2  The  prophetes  Malchos  Kleodemos  names 
three  sons  of  Abrahm  by  Khetoura :  Afera,  Asoureim  and 
Iafra.  Assyria  was  named  after  Asoureim  ;  the  city  Afra  3  and 
the  land  Africa  after  Afera  and  Iafra,  since  both  marched  with 
Heraldes  to  Libya  against  Antaeus.  Their  admission  to  the 
association  with  Heraldes  was  obtained  through  the  similar- 
ity of  Abrahm,  Kronos,  Herakles.4  From  Alexandria  (the 
medium  between  the  West  and  East)  and  the  Aethiopic  Axum 
the  Jewish  triumvirate  has  wandered  into  the  South-Arabian 
Myths.5 

I  will  praise  (Audah)  ;  therefore  slie  called  his  name  Iandali.— Gen.  xxix. 
35. 

In  the  cuneiform  writing  the  Jews  were  named  Iaudi. — 
Schrader,  Keilinschr.  u.  d.  Alt.  Test.  188.  Audah,  in  Hebrew, 
means  '  I  will  praise.'  This  reveals  the  original  name  of  Ju- 
dea,  the  land  of  Aud.  If  we  follow  St.  Jerome's  dictum  "  to 
write  a  '  he '  but  to  read  it  an  a"  we  will  find  that  Isaiah,  xix. 
17,  has  "  Iaudah's  land  "  instead  of  Jeudah's  land.  By  a  He- 
brew pun,  Genesis,  xxix.  35,  gives  us  '  Audah '  as  the  root  of 
the  name  Iaudah.  Aud's  altar  was  sprinkled  with  blood.  Sat- 
urn's name  was  Chion,  the  Living  One.  Saturn's  altars  were 
blood-besprinkled.  The  horns  of  lachoh's  (Iao's)  altars  were 
blood-besprinkled  on  Saturn's  day.  The  right  ears  of  Aharon 
and  his  sons,  their  right  thumbs,  their  right  great  toes,  and 
their  garments  were  sprinkled  with  blood. — Exodus,  xxix.  12, 
16,  20,  21.  For  the  life  of  the  flesh  is  in  the  blood. — Leviticus, 
xvii.  6,  11.  Chion  was  the  Achiah  asur  Achiah,  of  Exodus,  iii. 
14,  the  Living  God  of  Time,  Set  or  Saturn.  Compare  Daniel, 
vii.  13.  For  Chion  (like  Moloch)  was  the  name  of  the  Living 
One! 

Ad  (uda,  udda)  means  the  light  of  day. — Schrader,  p.  493. 
An  altar  named  Od  (Aud). — Joshua,  xxii.  34.     The  land  of  Ad 

1  Compare  the  name  Saba. — Gen.  x.  7;  Job,  vi.  19.  Sabathan. — Jos.  Ant.  I.  15. 
Sabbathai,  a  man's  name. — 2  Esdras,  x.  15.  Sabathi  the  planet  Saturn.  The  planet 
Saturn  is  called  Suhel  in  Arabic.     See  Movers,  I.  290,  293. 

2  1  Chron.  i.  32,  33.  Arabian  Dadanim. — Isaiah,  xxxi.  13.  In  Genesis,  xxv.  2, 
we  have  the  name  Sauach :  compare  Saua,  Sa,  and  Asau  (Esau). 

3  Compare  the  name  Afrah  (Judges,  vi.  11),  Apharow,  Pharah  (the  name  pharaoh), 
Aphara^A;  and  Apharah. — 1  Sam.  xiii.  17. 

*  See  Movers,  I.  86,  87,  415-450. 
5  Rosch,  Konigin  von  Saba,  23. 


THE  ASARIANS  IN  EGYPT.  91 

runs  up  to  the  Dead  Sea  from  the  eastern  part  of  Miclian. 
'  Ad  '  or  '  Aud  '  was  perhaps  the  oldest ]  Arab  name.  It  forms 
part  of  the  names  Adan,  Adam,  Edom  (Adorn,  Gen.  xxxvi.  1,  8, 
9),  Atam,  the  Autei  of  Pliny,  the  Aadu  or  Aatu  of  the  hiero- 
glyphs, the  Beni  Atiyeh  of  Burckhardt  and  the  Desert  of  Tih. 
The  Beni  Adah  (Audah)  extended  from  south  of  Madian 
(Midian)  all  through  the  country  of  Esau  in  Mt.  Seir  and  in- 
termarried with  the  Khati  (Gen.  xxxvi.  2,  16).  Numbers,  xxxiii. 
6,  7,  8,  mentions  their  town  Atham  (Etham)  near  Egypt  ;  hence 
the  Aatou  or  Audou  of  the  Egyptian  hieroglyphs  of  the 
papyrus  Sallier  I  and  the  Beni  Iaudah  of  Iudea  (Audah)  where 
the  Fire-deity  Audunaios-Adon  was  adored.  Ramus  speaks 
of  the  blood-besprinkled  altars  of  Aud  and  the  lire-pillars  of 
Sair  (Seir.—  Gen.  xxxvi.  1,  8;  Exodus,  xiii.  21,  22;  xiv.  24). 
They  were  also  called  Oadites,  and  Osiander  (Zeitschrift  der 
D.M.G.  vii.)  mentions  Wadd  (Oad,  Ouadd)  their  God.  Ad  is  a 
very  ancient  name  between  Syria  and  Yemen. — Burton,  Gold 
Mines  of  Midian,  354.  Ad's  land  was  to  the  north-east  of 
Madian  city  (B.  F.  Burton,  354).  2  Chronicles,  xiii.  22,  mentions 
the  prophet  Ado,  and  Isaiah,  ix.  5,  mentions  Aud  as  Father  of 
Time  (Abi  Ad,  or  Abi  Od),  that  is,  Saturn- Chronos.  The  Jews 
were  named  Iaudi.  Now  the  Hebrew  El  and  Adon  (Tammuz) 
are  names  of  Saturn.  The  Babylonian  Bel  (like  the  Ancient 
of  days  in  Daniel,  vii.  9)  is  the  Boundless  Time  before  cre- 
ation, the  Unrevealed  primal  being. — Movers,  p.  263.  But  the 
Old  Testament  everywhere  prefers  another  Name. — Judges, 
viii.  33. 

The  Babylonian  Bel  is,  according  to  Berosus,2  a  God  of  the 
gods,  the  Creator  of  all  things,  even  of  the  sun,  the  moon,  the 
planets,  and  all  other  things.3  The  Hebrew  Bible  confirms 
this  in  speaking  of  "  the  incense  burned  to  Bal,  to  the  sun,  to 
the  moon,  to  the  planets,  and  to  all  the  host  of  heaven." 4  Ac- 
cording to  the  '  Poimander,'  God,  the  Wisdom  in  which  the 
two  sexes  are  united,  created  first  the  Word  and,  through  this, 
the  world-creating  Wisdom  that,  as  God  of  fire  and  spirit,  cre- 


1  Univ.  Hist,  xviii.  370  ;  Wright,  p.  13. 

2  Berosus  in  den  Fragment.  Hist.  Graec.  Bel.  II.  p.  497.     Saturn  was  an  old  man 
and  a  powerful  king.     His  complexion  is  black. — Chvvolsohn,  Ssabier,  II.  671. 

3  Chwolsohn,  Ssabier,  I.  718. 

4  2  Kings,  xxiii.  5.     In  the  Jewish  Kabalah  there  is  an  archangel  to  each  of  the 
seven  planets. — Mankind,  p.  582. 


92  THE   GHEBERS  OF  HEBRON. 

ated  the  Seven  other  rulers,  namely,  the  Seven  Planets.1  The 
sublime  Power  of  the  Unknown  Father  is  the  mystical  Hep- 
taktis,  the  Babylonian  Sabaoth,2  the  Bel  lad  who  is  Dionysus 
and  Mithra  (Mediator)  through  whom  the  souls  ascend  to  the 
Father  of  Mithra.  This  is  his  symbol.  The  Angel  Gabriel 
holds  the  7  Lamps,  the  Seven  Planets,  in  his  hand,  the  Sabaoth. 

The  Seven  Lamps  shall  shine. — Numbers,  viii.  2. 

Seven  Lamps  of  fire  burning  before  the  Throne,  that  are  the  Seven  Spirits 
of  the  God. — Rev.  iv.  5. 

Mine  eyes  have  seen  the  King,  Ia'hoh  Zabaoth. — Isaiah,  vi.  5. 

Sabaoth  Adonaios  will  sit  on  a  Great  Throne, — is  Ariel,  the 
Mithra  of  the  Jews.    Then  follows  the  Kesurrection  of  the  dead ! 

Thy  dead  shall  live,  my  corpse  (too),  they  shall  arise. 
Awake  and  sing,  inhabitants  of  dust! — Isaiah,  xxvi.  19. 

Apollo  has  the  glory  on  his  head,  and  corresponds  to  Horus 
the  Egyptian  Redeemer  and  Apoluon  of  the  Revelations,  the 
Freer  of  the  soul  from  Hades. 

The  call  of  the  preacher  in  the  Desert  :  Prepare  the  way  of  the  Lord  of  life,3 
make  straight  in  Arabah  a  path  for  our  Alah. — Isaiah,  xl.  3. 

Who  then  was  this  Lord  of  life.  Chion,  the  living  El  Saturn  ! 
The  ark  started  from  Babylonia.4  Babylonia  is  the  land  of  the 
Garden  of  Eden.5  The  Euphrates,  below  Babylon,  divides 
into  two  parts,  the  Pisanu,  the  Guchanu;  the  third  is  the 
Tigris,  which  from  just  there  onwards  resumes  its  earlier  in- 
dependent position  (independent  of  the  Euphrates) ;  the  fourth 
is  the  Euphrates.6  Schrader  holds  that  the  Hebrews  knew  lit- 
tle about  the  Babylonian  story,  and  hebraised,  that  is,  altered 
the  account  in  their  own  way.7 

i  Chwolsohn,  I.  755. 

2  the  Mithraic  Lion  surrounded  by  seven  stars. 

3  Adonis,  Mithra.  Ach  =  fire,  vital  fire,  and  life  :  hence  Achians,  Achaians,  men 
of  life  and  spirit. 

4  Delitzsch,  Wo  lag  das  Paradies,  p.  45. 
^  ibid.  51,  65,  SOff. 

6  E.  Schrader,  Keilinschr.  u.  das  Alte  Test.  41  ;  Delitzsch,  45-88. 

'  Schrader,  43,  44.  Schrader,  151,  gives  Sir'lai  as  the  Assyrian  form  of  the  name 
Israel.  Isiri  is  an  Osiris-name  ;  consequently,  Sir'lai  would  be  only  the  dropping  the 
vowel  A,  or  O,  in  Asir,  Osir,  Osar.  The  Aadu  or  Aatn  were  the  ancient  inhabitants 
of  the  Desert — Chabas,  Pasteurs,  27,  28  ;  Gen.  xxxv.  30,  35  ;  Judges,  vi.  13-16.     Ad's 


THE  ASARIANS  IN  EGYPT.  93 

The  tenth  chapter  of  Genesis  mentions  the  Arakim,  the 
Senim  and  the  Choi  (Chivites,  Hivites)  all  together,  and  de- 
clares them  Canaanites  ;  while  the  Septuagint  Judges,  iii.  3, 
writes  Euaian  instead  of  the  Hebrew  Choi,  and  locates  the 
people,  there  mentioned,  on  the  Lebanon.  Now  the  Canaanites 
extended  from  Akko  (Ako,  Acre)  to  the  Lebanon,  and  that  part 
of  the  range  lying  directly  to  the  east  of  Ako  was  under  the 
control  of  the  Akoi : 

Ha  Choi  inhabiting  Mount  Lebanon  !  ' — Hebrew,  Judges,  iii.  3 

St.  Jerome's  rule,  to  read  the  n  an  A,  would  give  us  Achoi 
Oinn),  as  it  stood  in  the  Hebrew  text.  Moreover,  Genesis, 
xxxiv.  2,  places  Chamor  (Hamor)  as  sheik  of  the  land  of  the 
Achoi  or  Choi,  having  Sichem  ben  Hamor  for  his  son.  The 
Amorites  extended  from  the  Khati  ('  Heth  at  Chebron)  north- 
wards, past  Mt.  Hamoriah  (2  Chron.  iii.  2).  The  Hebrews  were 
Hebronite  mountaineers  living  in  the  rear  of  the  littoral  Kana- 
nites ;  and  the  Kananite,  Nabathean,  Philistian,  or  Midianite- 
Amalekite  element,  carrying  with  them  the  sacred  name  Asar 
(Osiris,  Asur,  Asura,  Surya),  early  entered  into  Egypt.  The 
grammatical  character  of  the  Egyptian  language  is  found 
nearly  all  complete  in  the  Syro-aramean  languages.  Lauth 
says  :  If  one  examines  the  physical  formation  of  the  inhabi- 
tants of  Egypt  so  far  as  the  material  is  present  in  mummies, 
he  receives  the  unavoidable  impression  that  they  belonged  to 
the  same  race  as  the  inhabitants  of  Western  Asia,  therefore 
sprung  from  the  same  stock.  Still  clearer  is  this  agreement 
exhibited  in  the  language  :  the  further  one  gets  on  in  the 
knowledge  of  the  Egyptian  idiom  a  so  much  closer  relation 
ship  to  the  Semitic  language  is  revealed.  This  circumstance 
does  not  allow  one  to  think  of  the  Egyptians  as  autochtho- 
nous. In  short,  they  came  in  from  Asia  over  the  Isthmus  of 
Suez.  They  must  have  brought  with  them,  besides  their  for- 
mation and  language  which  point  to  Asia,  also  some   of  the 

altar  was  ""iy  (Ad). — Joshua,  xxii.  34.  It  was  anointed  with  blood. — Exodus,  xxix.  12. 
16.  Ad's  sacrifice  is  the  ram. — Exod.  xxix.  15.  This  was  the  emblem  of  Klmum, 
Amen,  and  Iahoh  or  Iao.  Hebrew  forms  of  the  name  Ad  are  Ati  (1  Chron.  ii.  36), 
Atiah  (Nehem.  xi.  4),  Adoa  (Ezra,  vi.  14),  and  Iaddua  who  was  high  priest  B.C.  340. 
Auda  was  the  Great  God  of  Bostra. — Sayce,  Hib.  Lect.  408. 

1  Judges,  iii.  3,  vi.  33,  x.  0, 10,  11  shows  that  the  Khatti  of  Hebron,  not  the  Chatti 
of  Karchemis,  controlled  the  mountains  west  of  fhe  Dead  Sea.  So  Joshua,  passim, 
shows  little  states  and  cities. 


94  THE  GHEBERS  OF  HEBRON. 

stock  of  primitive  sagas  into  Egypt.  In  the  latest  develop- 
ment of  the  hieroglyphic  writing  among  the  Ptolemys  and 
Romans  this  enigmatic  or  riddle-sign-writing  was  wide-spread 
upon  public  monuments  and  formed  down  to  my  article  on  the 
subject  in  the  Zeitschrift  for  Egyptian  language  and  antiqua- 
rianism  (18G6)  a  nearly  unconquerable  obstacle  to  the  under- 
standing of  the  text.  As  soon  however  as  one  has  surmounted 
these  external  and  merely  graphic  difficulties  such  texts  are  easy 
to  understand  because  they  are  very  detailed  and  expanded. 
On  the  contrary,  the  older  texts  offer  a  tolerably  simple  sys- 
tem of  writing,  while  the  concise  expression  reminds  one  of 
the  lapidary  style,  and  the  getting  at  the  meaning  is  the  work 
of  labor.  If  this  is  true  of  the  usual  inscriptions,  the  dark- 
ness increases  more  than  one  would  suppose  in  those  texts  that 
even  when  they  contain  no  secret  doctrine  yet  have  a  sort  of 
theosophy  or  philosophy  in  its  nature  esoteric,  only  to  be  com- 
prehended by  the  Initiated.  To  make  this  evident  I  cite  two 
publications  of  Edouard  Naville  :  "  Texts  relative  to  the  myth 
of  Horns  "  and  "Litany  of  the  Sun."  The  first  text  is  exoteric 
and  offers  few  difficulties.  But  it  is  different  with  the  other 
publication.  It  is  found  in  the  Kings-graves  and  consequently 
was  only  accessible  to  the  priests  who  at  stated  times  had  to 
bring  the  offering  to  the  dead,  on  which  account  the  pictural 
representation  which  here  too  accompanies  the  text  is  much 
more  mysterious  and  apparently  has  nothing  to  do  with  the 
inscription.  To  what  God  does  this  text  have  reference  1  Ex- 
clusively to  the  Sun-god  Ea,  the  Name  that  presided  over  the 
city.  In  an  inscription  of  the  47th  year  of  King  Thutmosis 
III.  the  name  Aim  is  grouped  together  with  Pe-Ea  "  house  of 
Ea."  The  75  invocations  to  Ea  really  belonged  to  the  esoteric 
doctrine,  for  a  certain  Pabesa  Separator  of  Pe-Ea  *  presents 
his  homage  to  Ea  and  says  :  Homage  to  thee,  Thou  that  dost 
give  light  in  the  region  of  the  grave,  enlightening,  when  thou 
goest  up  in  the  eastern  heaven,  Lofty  One  2  in  the  mysterious 
cella !  O  Ea  !  hear.  O  Ea,  turn  thee  round  when  I  repeat  the 
list  of  75  (invocations)  at  the  judgment  place  of  the  Apophis 
(the  evil  giant-snake)  where  his  soul  is  put  in  the  fire  and  his 
body  in  the  glowing  oven  of  Suchet ! 3 

1  Sun-temple,  or  Temple-city. 

2  Grossmiinnlicher. 

'■'  Lauth,  Aus  Aegypten's  Vorzeit,  GC-C8. 


THE  ASARIANS  IN  EGYPT.  95 

We  remain,  so  far,  in  doubt  about  the  third  dynasty  of 
Manetho  and  concerning-  the  origin  of  the  materials  which 
make  it  up.  We  shall  nevertheless  see,  in  all  probability,  that 
the  three  Memphian  families  of  Manetho  made  but  one  for  the 
authors  of  the  Turin  papyrus.1  The  Sakkarah  table  gives  as 
nos.  16,  17,  18,  19,  Saneferu,  Khafuf,  Eatatef,  Eakhouf.-  Apis 
is  the  living  image  of  the  eternal  and  incorruptible  soul  of 
Osiris,8  and  as  the  Osiris-religion  is  the  ancient  religion  of  the 
Pyramids 4  the  reader  can  judge  whether  the  Ox-bones  found 
in  Khafra's  sarcophagus  belonged  there.  Mariette,  Tombes  de 
l'ancien  empire,  p.  11,  says  that  ox-bones  sometimes  are  found 
strewn  over  the  floors  of  the  tombs. 

Io  Seph  .  .  .  his  first  bom  Bull,  honor  to  him. — Deuteronomy,  xxxiii. 
17. 

But  it  is  all  the  inventor's  work. 

Whence  came  the  graces  of  Dionysus,  with  the  ox-driving  dithyramb. — Pin- 
dar, 01.  xiii.  17-19. 

Seph,  or  Sev,  is  a  name  of  Saturn,  M-Seph-ah  (Mispah)  is, 
apparently,  a  formation  formed  from  Seb,  Sep,  or  Seph.  There 
are  many  forms  of  it,  Suphah,  Saba,  Safra  (Clementine  Homily, 
ii.  1),  etc.  Compare  Saphra,  Saophis,  Subah,  Suphis  and 
Suphah  or  Zubhah. 

Dionysus  is  the  Solar  Eay  like  Ea,  Khnum,  Adonis,5  Osiris, 
Kneph.  The  Sun  was  the  source  of  spirit,  fire  G  and  water,  the 
moon  of  water  and  fire.  The  creation  of  the  world  was  held 
to  be  by  spirit  out  of  matter.  Philo  connects  the  name  Noch  ' 
with  the  Mysteries  by  the  expression  DiKaios 8  (Zadik  in  He- 

1  De  Rouge,  Recherches,  25,  26. 

-  ibid,  plate  1. 

■■>  de  Iside,  29,  54. 
-  *  Rawlinson,  II.  04.  Chwolsohn,  die  Ssabier,  I.  401,  402,  gives  a  front  of  a  Baby- 
lonian tetrastyle  temple  and  two  military  standards,  one  on  each  side  of  a  representa- 
tion of  the  Moon,  and,  further,  mentions  a  bust  of  the  God  Lnnus  standing  with  a 
crescent  over  his  shoulders,  and  in  front  of  him  a  standard  planted  in  the  ground.  The 
Syrian  Men  seems  to  be  the  type  of  Lunus;  at  any  rate,  he  is  duplex  gender,  as  Lurms 
is.     The  Moon  is  the  place  of  Osiris  and  Isis.— De  Iside,  43. 

5  In  Phrygia,  where  the  worship  of  Atys  and  Kubele  was  established,  Menelaus  pro- 
poses to  Paris  to  sacrifice  to  the  sun  and  the  earth  a  white  lamb  and  a  black  sheep. 
These  colors  are  symbolical. — Mankind,  500. 

6  Herakleitus  (B.C.  505)  threatened  the  mystagogues  with  the  fire,  regarding  it  as 
spirit  in  the  fire.  All  things  are  born  from  one  fire. — Psellus,  24  ;  Plet.  30.  The  Sa- 
dukee  sect  denied  spirit. 

7  Noach. 

8  Gen.  vi.  'J  ;  ix.  '.'4  ;  Dunlap,  Sod,  I.  39,  quotes  Plato. 


96  THE  OHEBERS  OF  HEBRON. 

brew) ;  also  by  the  pouring-  of  water  and  the  festivals  of  the 
two  equinoxes.1  By  the  order  of  their  going  out  from  the  ark 
he  implies  the  continuance  of  generation  and  life  ;  but  by  their 
entrance  into  the  ark  the  absence  of  productiveness  on  earth 
was  signified  : 2  for  the  entrance  of  the  Sun-god  into  the  Ark 
signified  the  hiding  and  disappearance  of  water.3  In  the  Mys- 
teries they  bore  the  box  (or  ark)  in  which  the  vital  symbol  of 
Dionysus  was  laid  away.4  Hence  Horus  5  has  his  ark,  and  Iar 
has  the  sphere  on  his  head,  carrying  the  handled  cross  in  one 
hand  and  the  sceptre  in  the  other.  The  lepidotos  of  Osiris 
and  the  phagros  and  the  oxyrynchus  swallowed  the  vital  prin- 
ciple, the  life  of  Osiris,  which  had  been  thrown  into  the  Nile.''' 

Let  Isis  (Ase,  Asat),  my  good   Mother,  cry  for  me,   and   Neb-ta  (Nepthys, 

Proserpine),  my  sister,  (that) 
Salvation  remain  on  my  south  and  on  my  north. — Papyrus  Magique,  Chahas, 

And  the  robes  of  Isis,7  on  the  one  hand,  are  variegated  in  d}res, 
for  her  power  is  in  reference  to  Hatter  which  becomes  and  re- 
ceives all  things,  light,  darkness,  day,  night,  fire,  water,  life, 

1  Philo,  Quaestiones  in  Gen.  II.  45-47. 

2  ibid.  II.  49. 

3  Dunlap,  Sod,  I.  SG ;  de  Iside,  39.  The  standard  of  Iudah  was  planted  towards 
the  sunrise  (the  resurrection  of  Osiris).— Numbers,  ii.  3.  Ptah,  is  the  creator-spiritus 
divine,  the  divine  Intelligence. — Champollion,  pantheon  Egyptien. 

4  Eusebius,  pr.  evang.  II.  3.  29. 

5  Horus  has  on  his  head  the  tirseus  or  basilisk,  the  emblem  of  divine  and  regal 
power,  the  serpent  diadem. 

6  de  Iside,  cap.  18.  Horus  is  Mars  (Iar,  Ear)  the  God  of  Spring;  in  one  hand  he 
holds  his  emblem,  the  sparrow-hawk,  in  the  other  his  spear  and  lanze.  The  sun  is  the 
body  of  the  Power  of  the  Good. — de  Is.  51 .  The  priests  received  in  Mysteries  from  the 
ancients,  by  tradition,  all  that  concerns  the  end  of  Osiris. — Diodorus  Sik.  I.  21.  p.  24. 
The  power  of  Light  is  Horus,  who  is  represented  white,  while  Osiris  is  black  (as  Hades). 
The  Arabians  had  two  sacred  idols  at  Mecca,  one  white,  the  other  black.  The  white 
was  worshipped  when  the  sun  entered  the  Lamb.  The  Ammonites  brought  incense  to 
it.  The  black  one  was  adored  when  the  sun  entered  Libra  (one  of  the  six  inferior  signs). 
— Mankind,  496.  The  White  Throne  appears  in  Henoch  and  in  Revelation,  xx.  11. 
Compare  the  White  Horse  of  the  Rev.  xix.  11,  14.  Now  Horus  is  White  as  Light. 
Osiris  (the  Logos)  is  black  (de  Iside,  59)  ;  but  his  robe  has  not  a  shade  or  variation  of 
color,  but  simple  light-like  unity  (of  color). — de  Iside,  11.  The  bride  of  the  Lamb 
(Solar  Logos  in  Aries)  is  clothed  in  white  ;  and  the  Romanist  priests,  at  Easter,  wear 
only  the  alb. — Mankind,  552  ;  Rev.  xix.  14.  The  bride  is  the  company  of  the  Initiated, 
in  the  Persian  Mystery.  Mithra  was  for  the  Persians  what  the  Word  or  Logos  was  for 
the  Christians. — Ibid.  553. 

7  Compare  the  robes  of  the  priests  and  the  colors  in  the  Jewish  tabernacle. — Exo- 
dus, xxvi.  1  ;  xxviii.  5.  Diodorus  says  that  Kergs  is  earth ;  but  it  is  the  Moon's  earth, 
for  he  makes  Isis  to  be  DOmeter. 


THE  ASARIAN8  IN  EGYPT.  97 

death,  beginning,  end  ;  but  that  (garment)  of  Osiris  does  not 
have  a  shade,1  nor  variety  of  colors,  but  unity,  single,  like 
light ;  '  for  the  Beginning  is  pure  and  unmixed,  the  first  and 
mentally  perceived.  Therefore  having  once  accepted  these 
things  they  store  them  up  and  cherish  them ;  for  the  mentally 
perceived  is  invisible  and  cannot  be  touched ;  and  they  often 
make  use  of  the  Isiac  (rites).  For  the  things  perceived  by  the 
senses  being  in  use  and  at  hand  give  many  exhibits  and  aspects 
of  them  changing  sometimes  one  way  and  sometimes  another  ; 
but  the  mental  perception  of  the  Mind-perceived"  and  Absolute 
and  Holy,  shining  through,  like  lightning,  has  allowed  the 
soul  once  at  some  time  to  attain  to  and  behold !  Wherefore, 
Plato  and  Aristotle  call  this  part  of  philosophy  the  epoptic,' 
since  they  having  by  reason 3  outrun  these  (mere)  matters  of 
opinion,  mixed  and  of  all  sorts,  spring  forth  to  that  Primal  and 
Single  and  Free  from  matter,  and  attaining  to  singly  the  pure 
truth  in  regard  to  It,6  as  in  a  celebration  of  the  Mysteries, 
think  to  have  the  end  of  philosophy.7  With  the  Egyptian 
doctrine  in  the  Mysteries,  that  Osiris  is  iv  anXovv  ^wroetSes,  as 
above  stated,  we  may  compare  the  doctrine  of  Moses  that  God 
is  tv  tovto  povov  (this  unity  alone)  that  embraces  all  of  us  and 
earth  and  sea,  which  we  call  heaven  and  kosmos  and  the  nat- 
ure of  the  spiritual  existences.8  And  what  is  this  but  a  speci- 
fic adaptation  of  that  consciousness  of  the  divinity  of  Nature, 
which  is  implied  in  all  the  religious  conscientiousness  of  the 
Old  World  ? 

As  Thebes  stood  towards  the  Hyksos  Foreigners,  such  was 
the  relation  of  Apet  to  Memphis,  of  the  Ram-god  Amun  to 

1  Athik  Iomim,  the  Ancient  of  Days,  sat,  his  raiment  snow  white  ! — Daniel,  vii.  9. 
White  was  the  sacred  color  of  the  Sons  of  light. 

2  Isaiah,  xlv.  7 ;  John,  viii.  12 ;  Acts,  xxii.  6.     See  Genesis,  i.  3,  4. 

3  Isa.  xlv.  15.  This  is  Amun,  the  Concealed  Mosia,  Amanuel.  They  place  the 
power  of  Osiris  in  the  moon. — de  Iside,  43. 

4  The  epopts  were  admitted  to  the  third,  the  highest  grade  of  initiation  in  the  Mys- 
teries.    It  is  seeing,  Visionary,  actual  observation  ! 

5  Mind,  Wisdom. 

s  The  Noeton,  the  Mind-perceived  unity. 

7  de  Iside,  77. 

8  Strabo,  761.  Horus  was  white,  as  in  Rev.  i.  14.  Mithra  was  represented  as 
Lamb  in  Aries,  surrounded  by  the  7  planets. — Compare  Rev.  iv.  4  ;  v.  (5 ;  Numb.,  xxiii. 
1,  2.  In  the  Mithra- Mysteries  we  find  a  Horse  White,  and  a  White  Throne. — Rev.  xix. 
11  ;  xx.  11.  All  the  old  myths  of  Osirianism  are  revived  in  such  an  identical  fashion 
intellectually  that,  put  but  the  "  King  "  for  Osiris,  and  the  general  description  of  the 
one  creed  is  an  accurate  description  of  the  other. — Stuart-Glennie  in  the  Morningland, 
p.  377.     Horus,  as  King,  holds  the  sceptre  and  cross.— Seal  of  lar.  Abbot  Museum. 

7 


9S  THE  GHEBER8  OF  HEBRON. 

Asari,  Asarel  (Israel),  Osiris,  Asah,  Asat,  Set,  Isis  and  Issa  ; 
for  '  Isis  came  out  of  Phoenicia  '  and  Israel.  The  Jews  substi- 
tuted, for  Asriel,  Israel ;  and  instead  of  beginning-  the  Penta- 
teuch with  Osariel  (Osiris)  and  Isis,  wrote  the  Adam  (the  In- 
victus,  the  Unconquered)  and  Aisah  (Josephus's  Issa).  For 
Osiris1  is  the  adamatos,  the  unsubdued — according-  to  Plu- 
tarch, de  Iside,  19, — and  rises  again  from  Hades ;  for  it  was 
not  possible  that  he  should  there  be  conquered.2  He  died  on 
Athur  17th  when  the  moon  was  most  full.  The  Pythagoreans 
call  it  the  day  of  the  antiphraxis  (obstruction  to  the  solar  light 
reaching  the  moon).  And  in  what  are  called  the  obsequies  of 
Osiris,  cutting  the  tree  they  prepared  a  boat  (ark)  shaped  like 
the  moon  (compare  the  prow  of  the  '  Dipper  ') ;  for  the  moon, 
filled  with  light  from  the  sun,  becomes  crescent-shaped  when 
the  light  is  cut  off  from  her.  But  the  Apis  (compare  the  bull 
as  sacred  in  High  Asia,  Persia  and  Israel),  being  the  ensouled 
image  of  Osiris,  is  born  when  productive  light  from  the  Moon 
rushes  out  and  touches  the  ripened  cow.  When  the  Kharu 
came  out  from  Misraim  led  by  Acharon  they  too  made  a  holy 
sun-bull  of  Osiris,  the  Golden  Bull  of  Menes,3  among  the 
Mountains  of  the  Moon,1  on  their  miraculous  march  to  Choreb, 
Tunep,  Caleb,  Chebron,  and  Sal-em.  Christianism,  like  Es- 
senism,  is  affiliated  to  the  doctrines  of  the  Egyptian,  Dionysi- 

1  Compare  Apollo,  serving  with  Admetus  in  Hades.  Like  Horus  in  the  Under- 
world with  Osiris,  Seb,  or  Set.—  Plat.,  de  Iside,  19,  41,  44,  52,  54,  G9.  Horns  has  the 
lion's  head.  This  representation  of  Horus-Apollo  is  in  New  York  at  the  Historical 
Society's  rooms.     De  Iside,  19,  implies  the  lion  as  his  representation. 

-The  Karu  gashed  their  foreheads  in  the  Mourning  for  Osiris. — Herodotus,  ii.  59. 
The  Phoenicians  of  Byblus  became  eunuchs  for  his  sake. — Lucian,  Syria  Dea,  15,  27, 
50  ;  Matth.  xix.  10-12  ;  Mark,  x.  29.  The  Egyptian  priests  in  the  Mysteries  cautious- 
ly taught  that  Osiris  is  Hades,  Dis,  Pluto  (Dionysus  is  Hades  in  Greek  Mysteries). 
But,  says  '  de  Iside,'  Ixxviii.,  'He  is  at  the  furthest  possible  distance  from  the  earth, 
unpolluted,  uncontaminated,  and  pure  from  every  nature  that  receives  decay  and 
death.  And  for  men's  souls,  here  indeed  surrounded  by  (mortal)  bodies  and  emotions, 
there  is  no  communion  with  the  God,  except  so  far  as  to  touch  an  obscure  dream  by  in- 
telligence through  philosophy ;  but  when  liberated  (from  the  body)  they  remove  into 
the  incorporeal,  and  unseen,  and  passionless  and  holy  (pure)  this  God  (Osiris)  is  to 
them  Leader  and  King  depending  as  it  were  from  Him  and  (in  spiritual  intuition)  SEE- 
ing  insatiably  and  desiring  a  beauty  that  is  not  made  known  to  and  unspoken  to  men.' 
— de  Iside,  78.  The  word  '  King  '  is  used  of  the  Redeemer  God  :  Then  shall  the  King 
say  (to  the  righteous)  Come  ye  blessed. — Matthew,  xxv.  34. 

3  Lepsius,  Letters,  p.  413. 

4Lunus,  Sin,  Sinai.  Kemi  or  Kemi-t,  la  u  terre  noire,"  comme  l'interprete  tres- 
exactement  Plutarque,  de  Iside,  33.  Kem  oukam  en  copte  kame,  "noir." — Lenor- 
mant,  les  orig.  II.  195.     Observe  the  E  in  Kheops,  Keb,  Khembes,  Khemmis. 


THE  ASARIANS  IN  EGYPT.  99 

ac,  Cbaldaean,  Arabian  and  Jewish  Mysteries  (see  Ezekiel, 
viii.  3,  10,  12,  11)  with  the  Jewish  doctrine  of  the  Messiah  su- 
peradded. The  Jewish  Mysteries  resembled  (in  the  doctrine 
of  Darkness)  the  Osirian. — Ezekiel,  viii.  8-12. 

Wherefore,  not  incorrect^,  they  tell  the  myth  that  the  soul 
of  Osiris  l  is  eternal  and  undying  but  that  the  Devil  often  tears 
asunder  his  body  ~  and  makes  way  with  it ;  but  that  Isis  roam- 
ing- about  seeks  after  it  and  puts  it  together  again.  For  the 
divine  essence  the  mentally -perceived  and  good  is  superior  to 
decay  and  change  ;  but  the  images  with  which  the  visible  and 
corporeal  (substance)  is  stamped  by  the  Mentally-perceived 
Essence,  as,  too,  the  conditions,  forms,  and  likenesses  assumed 
by  the  corporeal  (part),  just  like  impressions  in  wax,  are  not 
always  permanent.3  But  to  the  mind  the  tunic  of  skin  is, 
symbolically,  the  natural  skin,  that  is,  our  body  (as  in  Gene- 
sis, iii.  21).  For  God,  making  first  the  Intellect,  called  it 
Adam  ;  next  he  created  the  outward  sense  to  which  he  gave 
the  name  Eua i  (Life).  He  gave  to  the  first-formed  Woman  5 
the  name  Eua,  since  She  was  to  be  the  fountain  of  universal 
g-eneration  in  future.6  Bishop  Hippolytus  tells  us  that  the 
Assyrians  '  call  Life  Adonis.3  The  Adon  was  a  combination 
of  Mind  with  Life  in  the  abstract.  For  the  Architect  of  the 
world  of  fire  is  Mind  of  Mind.9  The  primal  fire  up  above  did 
not  enclose  his  power  within  Matter  by  works  but  by  Mind."1 
Incorruptible  fire  was  supposed  to  perform  its  workings  in  the 
heaven,11  and  the  soul  was  supposed  to  be,  by  the  Father's 
power,  a  radiant  fire.12 

1  The  Ra-ka-f,  or  Kha-f-ra.  Osiris-Lunus  appears  in  mummy-form,  the  lunar  disk 
upon  his  head. — Maspero,  Guide,  p.  174.  Compare  Sour. — Gen.  xxv.  18,  and  Sour 
(Tyre)  with  Asur  and  Osir. 

a  "the  body  of  the  Good  Principle  is  the  sun." — de  Iside,  51.  The  Sun  is  father 
of  Osiris,  hut  Osiris  is  closely  connected  with  the  moon. — de  Iside,  10,  13,  18,  33-35,  40, 
41.     He  is  the  Lunar  Kosmos. — ibid,  41. 

3  de  Iside,  54. 

4  Philo  Judaeus,  Quaestio  I.  53. 

5Issa,  Isis,  Hebrew  Isah,  the  Lunar  Mother  of  the  world,  Astarta,  as  a  Spiritual 
Mind-perceived  Lunar  entity.    Spirits  without  bodies. — Gen.  iii.  21. 

6  Philo,  Quaestio  L  52. 

7  read  Syrians. 

8  Hippolytus,  lib.  V.  7. 
"Patah,  Ptah. 

10Proklus  in  Theol.  333;  in  Tim.  157.     See  Cory,  Anc.  Fragm. 
"Proklns  in  Plato,  politcia,  399.     Cory.     The  Orientals  did  not  understand  elec- 
tricity and  lightning.     Khut  means  fire,  khuti  fires,  in  Egyptian. 

12  Psell.  28  ;  Plet.  11.     Here  is  the  poor  authority  for  the  recent  assertion  that  the 


100  THE  OHEBERS  OF  HEBRON. 

Quapropter,  qui  Materiem  rerura  esse  put&runt 

Ignem  atque  ex  igni  summam  consistere  solo 

Magnopere  a  vera  lapsi  ratione  videntur. — Lucretius,  I.  636-638. 

Fire  arid  the  cherubim  in  the  Levant  were  symbols  of  Saturn. 
See  Dunlap,  Vestiges,  115-117 ;  Movers,  154,  259,  260  ;  Ezekiel, 
i.  4,  22,  26,  27  ;  Daniel,  vii.  9,  10.  The  flaming-  fire  (Sada) 
rolled  in  upon  itself  to  keep  the  way  to  the  Tree  of  Life  (the 
Adon)  in  the  Gan  Odin  (the  Garden  of  Adin) ;  for  the  Ghebers 
of  Chebron,  Phoenicia,  Philistia,  and  Egypt  followed  the  doc- 
trines of  the  Assyrians,  Babylonians  and  Persians  concerning 
the  Garden  of  the  Lord  in  the  sides  of  the  North  and  the  Ghe- 
ber  fireworshippers  were  akin  in  some  things  to  the  Brali- 
mans.  Conceive  the  first  plain  aspect  of  the  composites  fire, 
life,  light,  in  the  Semite  mind.  God  being  a  globe  of  fire  is 
Intelligence  and  the  soul  of  the  world,  said  Damaskius.1  In 
the  Chaldaean  doctrine  the  primal  being  is  considered  the 
Creative  Hind,  the  Intelligence  that  forms  the  world.  This 
primal  being  encloses  the  type,  idea  and  form  of  the  to  be  cre- 
ated world  and  produces  it  out  of  himself,3  just  as  Iambli- 
chus3  and,  earlier,  Plutarch4  conceived  Amun.5  Ammon  is 
the  Creative  Logos. 

Ach,  in  Hebrew,  means  fire,  heat,  burning  ;  Iach  (Iauchi  = 
"  he  lives ")  means  life,  vital  fire.  Aku  (Akko,  Acre)  was  a 
Gheber  city,  where  the  fire-worship  prevailed.  Akuu  (in  Assy- 
rian) meant  "  I  burned." — Trans.  Soc.  Bibl.  Arch.,  I.  282.  In 
Hebrew,  Kuli  means  "  burned."  In  Egyptian  akh  meant  sun 
shedding  rays,  fire,  light  and  spirit  (breath  or  vital  air)/'  He- 
dissimilar  properties  of  mind  and  matter  establish  the  existence  of  two  distinct  sub- 
stances. By  this  little  ruse,  the  preacher  assumes  that  mind  is  a  substance/  He  might 
as  well  have  argued  that  sound  is  a  substance.  Sound  and  voice  are  not  substances, 
but,  like  mind  and  vitality,  are  qualities  appertaining  to  matter  in  certain  states  of  or- 
ganization. The  copper  wire  is  a  material  substance,  but  the  voice  and  words  con- 
veyed by  it  are  unsubstantial ;  in  a  similar  way  the  physique  is  substance  and  the  mind 
which  it  exhibits  is  its  tone. 

1  Cory,  Anc.  Fragments. 

2  Proklus  in  Parmenidem,  V.  p.  47. 

3  de  Myst.  viii.  3. 

4  de  Iside,  9,  62. 

5  Movers,  268. 

6  G.  Massey,  the  Natural  Gen.  II.  p.  507.  Egypt,  vocabulary.  When  Acharon 
(Aharon,  Aaron)  ascended  Mt.  Chor,  or  'Hor,  he  was  in  Negeb,  but  still,  perhaps,  in 
the  land  of  the  Karu  or  Charu. — Compare  Numbers,  xxxiii.  37-39.  He  was  123  years 
of  age.  We  have  the  sun  city  of  Chares. — Jer.  xlix.  36.  The  temple  Kur. — Schrader, 
214.     Asu  (Esau)  is  Idumea  ;  and  Qarach  is  an  Idumean. — Gen.  xxxvi.  8.      But  Qarach 


THE  ASARIANS  IN  EGYPT.  101 

phaistos  (Patah,  Ptah)  is  the  Vital  fire  in  nature ;  his  8011, 
Erklithonios,  the  fire  of  Hades.1  Achu  (compare  the  Greek 
Auge  and  khu,  the  soul  as  fire)  means  the  glorified.2  It  is  an 
expression  (according-  to  Lauth,  94)  applied  to  "  Thoth  (Thuti 
with  the  moon's  crescent  on  his  head)  the  glorified,  endowed 
more  than  all  the  glorified."  This  reminds  one  of  the  Mighty 
Angel  Gabariel,  lunar  angel  of  the  Jews,  who  takes  the  place  of 
the  Logos.  He  is  the  "  Wisdom  in  the  moon."  Philo's  re- 
mark, therefore,  that  "  God  making  Intellect  first,  called  it 
Adam,"  was  the  received  doctrine  of  the  ancient  Egypt,  the 
true  Kabalah  ;  for  Adam  was  described  as  the  Wisdom,  "  horn 
of  Mene,"  the  true  Mentis  out  of  whom  issues  the  Lunar-rib, 
Eua,  the  feminine  spiritus.  Now  the  moon-god  was  known  as 
"  Men  "  throughout  Asia  Minor,3  Sin  (Lunus)  in  Chaldea.  Com- 
pare Genesis,  ii.  23,  where  Adam  admits  in  himself  the  union  of 
the  two  sexes  (as  and  asah,  =  Adam  and  Issa,  Isah,  Isis),  Ais, 
"  man,"  and  Ishah  (the  Woman-principle  of  life,  in  fire). 

We  find  the  cities  of  the  priests  with  the  brothers  (fratres) 
in  their  orders,  in  2  Chronicles,  xxxi.  15.  A  deity,  regarded  as 
the  pure,  holy  fire,  cannot  be  approached  by  the  ordinary  man  ; 
a  priest-caste  is  requisite,  to  which  the  preservation  of  the 
sacred  fire-place  is  entrusted,  and  which  by  mortifyings  (of  the 
flesh)  and  torments  self-inflicted  must  make  itself  worthy  of 
the  access  to  the  deity  and  its  revelation.  We  find  among  the 
Old  Canaanites  no  proper  priesthood,  but  everywhere  in  Pal- 
estine, according  to  the  Scriptural  accounts,  where  the  Chal- 
dean fire-god  Moloch  was  adored.4 

was  born  in  the  land  Kanaan  (among  the  Kharu). — Gen.  xxxvi.  5.  Qargar  a  city  in 
Judges,  viii.  10.  Who  then  are  the  Karukamasha  ?  Syrian  Kareki  Kamus-worshippers. 
Compare  Astor-Kamos. — Schrader,  177. 

1  Rinek,  I.  122. 

2  Lauth,  Aus  agypt.  Vorzeit,  p.  94.  Khu  means  "  light."— Rawlinson,  Egypt,  II. 
272.  "  The  Heptaktis  is  no  other  than  Sabaoth  and  the  Hebrew  God  Iao  "  (=  Tachoh). 
— Movers,  Phon,  552. 

The  Logos  was  with  the  God,  and  God  was  the  Logos.  But  in  it  was  Light  and 
the  light  was  the  life  (John,  i.  4).  The  baptism  of  the  Logos  is  in  Holy  Spirit  and  lire  ! 
—Matthew,  iii.  11.  Thy  luminous  is  with  thy  brothers  the  Gods,  O  Teta  !— Pyramid  of 
King  Teti ;  Maspero,  Recueil  de  Travaux,  V.  p.  18.  Thou  dost  cry  to  the  Luminous 
(spirits)  :  Come  to  me !  Come  to  me  !  Come  towards  Hor,  him  who  defends  his  father 
Osiris  ;  for  Teta  is  thine  Initiator  !— Ibid.  V.  p.  19.  The  followers  of  Monoimus  the 
Arabian  say  that  the  Beginning  of  everything  is  First  Man  and  Son  of  '  Man,'  and  that 
the  created  things,  as  Moses  says,  were  not  produced  by  the  First  Man,  but  by  the  Son 
of  the  '  Man,'  not  by  the  whole  of  him  but  by  a  part.— Hippolytus,  x.  p.  522. 

3  Sayce,  in  Trans.  Soc.  Bibl.  Arch.  VII.  256. 

1  Movers,  Phon.  359.     See  1  Kings,  xviii.  :i8  ;  2  Kings,  i.  12  ;  Ezekiel,  i.  27. 


102  THE  GHEBERS  OF  HEBRON. 

To  say,  too,  that  all  things  are  fire,  and  that  no  true 

Thing  is  evidently  existing,  in  the  nature  of  things,  but  Fire.' 

— Lukretius,  1.691,  692. 
Fire  is  then  the  Beginning,  because  it  is  the  source  of  all  things  ;  and  the  End, 
Because,  too,  into  it  all  things  are  resolved. 

— Plutarch,  placitis  philos.,  I.  iii.  25. 
Adonai,  thou  hast  been  our  place  of  abode  in  generation  and  in  generation, 
before  the  mountains  were  brought  forth  and  the  earth  formed. — Psalm,  xc.  1,  2. 

The  lion  represents  fire3  and  its  force.  Hence  lions  were 
kept  in  the  temple  of  Horus  and,  under  his  name  Iar,  he  is 
represented  with  a  lion's  head,  and  called  the  "light,  fire, 
flame  ; "  Philo  3  held  that  there  were  three  forms  or  species  in 
fire :  the  splendor  (light),  flame,  coal,  which  he  calls  auge,  phlox, 
anthrax.  Since  the  lion  is  a  symbol  of  the  ingneous  principle4 
in  nature,  and  since  the  fire  is  found  in  the  interior  of  this 
planet,  it  in  Hades  proceeded  to  the  genesis  of  the  world,  con- 
taining within  itself  all  the  spermatic  logoi  or  causes  of  genera- 
tion and  the  life.  In  Hades 5  the  fire  of  Sarapis  was  believed 
to  exist,  in  lion  shape,  and  the  symbolic  cherubim  have  the 
lion's  among  their  four  faces. 

The  first  men  in  Egypt  formerly  looking  upon  the  kosmos 
and  the  nature  of  things,  having  been  struck  with  wonder,  sup- 
posed that  there  are  Two  immortal  and  primal  Gods,  one  of 
whom  they  called  Osiris,  the  other,  Isis.6  This  Isis  (Greek)  is 
the  Hebrew  Isah,7  whom  Josephus  calls  Issa ;  and  who  is  the 
Hebrew  Euah,8  the  Septuagint  Eua,9  and  the  "  Eua  "  in  the 
Dionysian  Mysteries,  as  we  see  elsewhere.10 

1  Adonai,  thou  hast  been  our  abode  in  generation  and  generation. — Ps.  xc.  1. 

2  the  fiery  principle,  Mithra,  the  Vital  Fire  ;  Ar,  Iar,  Ariel.  The  principle  of  fire  is 
double-gendered  in  Mithra,  Ptah,  the  Hebrew  Chochmah,  Arich  Anpin  and  Ericapaios. 
— Dunlap,  Vestiges,  228,  250. 

3  On  the  World,  15  ;  ed.  Mangey,  II.  504,  616.  The  Stoics  held  that  God  himself  is 
resolved  into  fire  ;  the  ekpurusis  is  Stoic. — Justin  Martyr,  pp.  142,  143. 

4  Lenormant,  les  origines  de  l'histoire,  I.  246,  247.  Judges,  vi.  21,  23,  describes 
Adonai  Iahoh  as  fire. 

5  In  the  Depth. — Isaiah,  vii.  11.  The  Goddess  Keres  was  in  Hades. — Herodotus, 
II.  122,  123. 

6  Diodor.  I.  11.  Assur  was  regarded  in  Assyria  as  a  "king  above  all  gods." — Sayce, 
Hib.  Lect.  122. 

7  Gen.  ii.  23. 

8  Gen.  iii.  20.     HIPI 

9  Gen.  iv.  1.  Sept. 

10  The  fast  to  1ttjv  "Euav.' — Clemens  Alex.  Cohort  ad  Gentes,  11,  12;  Gerhard,  die 
Anthesterien,  p.  204.  The  Thea  pherekarpos  of  Nonnus,  III.  2S1,  the  Ioh-Keres  or 
Lunar  horn  associated  with,  and  to,  the  Adam. 


THE  AS  ASIANS  IN  EGYPT.  103 

Small  things  please  goodKeros  if  only  they  be  pure.— Ovid,  Fast,  iv.  412. 

White  coverings  suit  Keres  ;  put  on  white  garments  at  the  Kerealia  —  Ovid, 
Fast,  iv.  619. 

Shouting  out  that  Eua!— Clemens  Alexandrinus,  Cohort,  ad  Gentes,  11, 12. 

It  is  Anna,  exclaims  Achates! — Ovid,  Fast.  iii.  007. 

"And  Keres  with  clamor  they  shall  call  from  the  roofs  !  "—Virgil,  Georgics, 
I.  347. 

Usus  abest  Veneris  :   nee  fas  animalia  mensis. — Ovid,  iv.  657. 

Some  regard  Her  as  Luna  since  She  fills  the  year  with  months.— Ovid,  iii. 
658. 

But  Isis  is  also  Venus,  the  Pliaradatta  or  Giver  of  fruitful- 
ness.1  Isis,  however,  is  described,  in  the  Euhemerist  way,  as  a 
woman,  Osiris  is  described  as  a  man.  She  is  buried  at  Mem- 
phis, receives  divine  honors,  and  her  sepulchre  was  shown 
down  to  the  time  of  Diodorus.2  Gerhard  also  mentions  a  Venus 
Proserpina.3  Aphrodite's  temple  at  Memphis  was  the  temple 
of  the  Moon  (Selene,  Luna).— Strabo,  807.  Consequently  Isis, 
Eua,  Vena,  Venus  and  Keres  are  identical,  as  Luua,  in  heaven, 
or  in  Hades.  The  Mourning-  for  Adonis  was  performed  on  the 
roofs,  according  to  Aristophanes,  Lysistr.  363  ;  Jeremiah,  xxii. 
18,  has  the  Hoi  Adon.  Aristophanes  represents  the  women 
dancing  on  the  roofs,  while  Jeremiah  mentions  incense  burned 
on  roofs  to  Bal. 

A  peculiar  monotheism  was  once  the  foundation  of  the 
Egyptian  Religion.  At  Tell-Amarna,  Aten  is  often  styled  the 
One  God.  Since  the  Egyptians  admitted  that  their  Osiris- 
Typhon  myth  formed  part  of  their  Mysteries  it  is  impossible 
for  the  Jews  to  deny  that  the  very  same  myth,  the  Abel-Cain 
story,  was  a  portion  of  the  Mysteries  of  Jewish  hidden  wisdom. 
The  Apokalypse  mentions  a  great  White  Throne,  also  a  White 
Horse  !  AVhite  the  Menes  bull.  White  indicated  mental  per- 
ception concerning  Gods  in  Egypt.4  The  Jews  wore  white,  the 
mystic  garb.5    White  were  the  priests   of   Osiris,  white  the 

1  Diodorus,  I.  11,  14.  Ta  is  the  Semitic  root  meaning  "  to  give  ;  "  da  is  the  Sans- 
krit, Greek  and  Latin.  The  Egyptian  t  has  to  do  the  work  of  d.  On  the  roofs  they 
called  Astarte  (KerSs,  Venus),  poured  out  incense  to  Bal  (Bel)  and  mourned  Adonis.— 
Jeremiah,  vii.  18  ;  xxxii.  29  ;  compare  xxii.  18  ;  xlviii.  38. 

2  Diodor.  I.  22,  p.  25,  Wesseling.  As  the  female  names  were  merely  different 
names  of  the  same  divinity,  it  is  safe  to  regard  Eua  as  Keres  also.— Compare  Diodorus, 
I.  25,  p.  20,  and  Gerhard,  p.  204. 

3  ibid.  201 . 

4  de  Iside,  3.     The  pure  must  not  be  touched  by  what  is  impure.—  de  Iside,  4. 
6  J.  G.  Meuschen,  p.  294. 


104  THE   GHEBERS  OF  HEBRON. 

color  of  Horus,  and  white  was  Mitlira's  throne.  Diodorus  Sic- 
ulus  relates  that  the  priests  received  from  the  ancients  in 
hidden  mysteries  the  account  concerning"  the  death  of  Osiris, 
but  that  once  on  a  time  what  was  "  unspoken  "  was  by  some 
made  public.  For  they  said  that  the  lawful  king  of  Egypt, 
the  Osiris,  was  made  way  with  by  his  brother,  Typhon,  who 
was  violent  and  wicked !  A  writer  of  the  first  century,  describ- 
ing the  Mysteries  of  Egypt,  says  :  "  For  nothing  unreasonable, 
nothing  mythical,  nor  the  result  of  superstition,  as  some  think, 
was  made  the  foundation  of  the  Religious  Services  ;  but,  on  the 
one  hand,  matters  having  their  raison  d'etre  in  ethics  and  wants, 
on  the  other,  things  not  devoid  of  historical  and  physical  re- 
finement. So  about  the  onion.  ForDiktos,  the  foster-child  of 
Isis,  tumbling  into  the  River  and  perishing  as  he  was  gather- 
ing the  onions,  is  to  the  last  degree  absurd  ;  for  the  priests 
shrink  from,  and  feel  disgusted,  being  on  their  guard  against 
the  onion,  because  it  is  accustomed  to  do  well  and  grow  lux- 
uriantly only  when  the  moon 1  is  decreasing  !  And  it  does  no  good 
to  the  fasting  or  the  festival-keepers,  to  the  former,  because  it 
causes  thirst,  to  the  latter,  it  makes  those  who  come  near  shed 
tears.    ~ 

Herodotus  seems  to  have  been  very  much  impressed  by 
these  mysteries  of  which  he  only  speaks  with  manifest  fear  and 
repugnance.3  The  initiated  could  not  touch  upon  these  subjects 
except  with  extreme  reserve.  Herodotus  was  so  affected  by 
them  that  he  copied  the  respectful  brevity  of  the  Egyptian 
priests  and  did  not  dare  to  permit  himself  to  speak  the  name 
of  the  God  of  whom  the  Khen  of  Sais  concealed  the  sepulchre. 
The  Ritual  cites  in  the  number  of  the  greatest  mysteries  the 
manifestations  of  forms  which  took  place  in  the  night  during 
which  the  thigh,  the  two  legs  and  the  heel  of  Osiris  were  in- 
terred.4 

1  Mene,  Selene,  Sillah,  Zillah.  The  Egyptians  made  a  small  image  in  lunar  shape, 
to  indicate  Osiris  and  Isis,  and  that  these  Gods  are  the  essence  of  water  and  earth. — de 
lside,  39.  The  crescent  was  made  of  earth  and  water  mixed.  Osiris  is  Eros  — de 
Iside,  57.  Osiris  is  the  Goodness,  the  Good  principle.  Kupris  is  the  primal  Mother 
(Eua). — Aeschylus,  Septem  contra  Thebas,  140,  141. 

2  de  Iside,  8.  Osiris  is  the  Intelligible  Sun,  Mithra,  the  Intelligible  Light.— de 
Iside,  77.  With  Egyptian  lunar  mysteries  compare  the  new  moons  of  Judah. — Isaiah, 
i.  13,  14;  Numbers,  x.  10.     'Ev  t«  vr\£>  Awvvcrov  bpyiov. — Lucian,  Dea  Syria,  16. 

"Chabas,  102,  103. 

4  Chabas,  118,  114;  Herod.  II.  170,  171.  With  the  name  Osir,  compare  Sirah. — 
2  Sam.  iii.  26. 


THE  AS  ASIANS  IN  EGYPT.  105 

A  great  mystery  which  should  be  neither  seen  nor  heard  ;  he  who  performs 
it  must  be  washed  '  and  purified  ;  he  must  not  have  drawn  near  a  woman  nor 
have  eaten  meat  or  fish. — Ritual,  cap.  64.'-' 

I  am  Shu,3  under  the  figure  of  the  Sun,  seated  in  the  midst  of  the  eye  of 
his  father. — Papyrus  Magic,  vii.4  In  heaven  Ra  creates  a  place  of  delights, 
the  Fields  of  Aalou,  which  he  peoples  with  stars.  Entering  into  repose,  Shou 
succeeds  him  as  king,  administering  the  heavenly  afEairs  with  Nout. — Lenor- 
mant,  I.  452. 

The  Egyptians  considered  the  heaven  a  vast  sea,  as  in  Genesis, 
i.  6.  The  sun  goes  through  the  heaven  in  a  bark,  of  which  he 
occupies  the  centre.  The  celestial  sea  which  environs  all  parts 
of  our  universe  has  been  the  theatre  of  the  first  divine  mani- 
festations.5 

All  moisture  they  call  simply  outflow  of  Osiris. — de  Iside,  36. 

As-RA  her  mou  : 

Osiris  (is)  on  the  water.6 — Papyrus  magique.     Chabas,  119. 

The  call  of  Ia'hoh  upon  the  waters  ;  El  ha  kabod  makes  to  thunder. — 
Psalm,  xxix.  3. 

Iahoh  sits  upon  the  flood. 

The  voice  of  the  Lord  upon  the  waters. — psalm,  xxix.  3,  10. 

Thy  way  (is)  in  the  sea,  and  thy  path  in  the  Great  Waters, 

And  thy  footsteps  are  not  known. — psalm,  lxxvii.  19. 

He  made  Darkness  his  secret  place  :  his  pavilion  about  him  dark  waters. — 
psalm,  xviii.  11. 

El  thunders  with  his  voice. — Job,  xxxvii.  5. 

Dion3Tsus  was  worshipped  among  the  Old  Kanaanites  and 
Arabians — "  where  the  Bacchic  fire  of  the  God  leaps  forth." 
This  fire  is  that  of  Bal  Melkarth  or  Moloch.  The  worship  of 
this  Tyrian   Fire-god  Herakles  (Archal)  was  carried  to  Tarz 

1  Exodus,  xix.  10,  11,  12;  1  Samuel,  xxi.  4,  5.  The  "bundle  of  life"  with  Ia'hoh 
(1  Sam.  xxv.  29)  is  the  union  of  the  souls  with  Osiris ! 

2  Chabas,  Reponse,  p.  41. 

3  Shu  (So)  :  the  0  is  ou  and  u  in  Hebrew  and  Egyptian.  S  and  Sh  were  ex- 
pressed by  one  and  the  same  letter  in  Hebrew.  The  Egyptian  Sh  is  replaced  by  s. — 
Lauth,  Egypt.  Chronol.  p.  77.  Herakles  is  called  SotSr,  Saviour ;  so  are  Apollo  and 
Abel  Ziua  the  first-begotten  Son. 

*  Chabas,  96. 

5  ibid.  51 ,  53.  il  lui  etait  donne  nne  e'toile  an  ciel. — ibid.  pap.  magique,  24.  Horns 
is  the  Spring,  saving  all  things. — de  Iside,  38.  Shu  is  the  Sun-god. — Rawlinson,  I. 
351 ;  H.  118. 

6  The  moist  nature  (phusis)  was  beginning  and  the  genesis  of  all  things  from  the 
beginning. — Chaldean  Oracle.  The  Egyptians  call  the  spirit  Anion. — de  Iside,  37. 
Proverbs,  viii.  30,  mentions  this  Anion.  The  Sun  (Osiris,  Amon)  is  full  of  fire  and 
spirit. — Diodor.  Sic.  I.  11.  Horus  (the  Kurios)  is  the  light,  fire,  flame. — Seal  of  Iar 
with  the  lion's  head. 


106  THE   GHEBERS  OF  HEBRON. 

(Tarsus)  and  to  Greece.  Astarta  Molocli-Herakles  was  identi- 
fied at  Tarsus,  with  Athena.  Here  we  have  the  Semite  fire- 
deities.  Astarta  with  her  doves,  and  Athena-Astarta,  or 
Melechet.  Melechet  is  the  fire-goddess,  the  Asah  =  Fire. — 
Movers,  319.  In  the  Old  Canaanite  worship  the  spirit 1  ap- 
pears in  the  flame,  Astarta  is  fire-goddess  and  also  the  Giver 
of  birth  (phara-datta  or  ha-phara-datta)  the  Bestower  of  in- 
crease, like  Luna,  Hekate  and  Venus.  The  sun  counted  for 
the  unit  (Achad,2  to  «/,  Apollo3),  the  Moon  for  the  duad  (Hek- 
ate, Artemis).  These  are  two  great  fire-deities.  As  (Wagen- 
seil,  Sota,  p.  387)  and  Asah  or  Asat  (or  Ashah,  Aishah,  Asat, 
Issa,  Isis,  and  Ashat).  Hence  we  learn  to  know  why  the  great 
enemies  of  Egypt,  the  Sheto,  were  so  named  :  they  adored  Set 
the  God  of  fire.  Astar  meant  a  fire  Star,  like  aster  in  Greek  ; 
hence  Astareta,  Astarta,  Ashtoret,  Astarte.  The  asteres  were 
"  heaven's  bright  lights,"1  the  "lamprous5  rulers"  of  the  great- 
est of  poets,,;  and  Astarta  was  their  Arabian  and  Phoenician 
Queen,  the  "  Queen  of  heaven  "  to  whom  the  Israelites  used  to 
make  cakes.  Iuno,  regina  deum,  is  the  Syrian  Queen  of 
heaven.7  As-iri  and  As-et  (Osiris  and  Isis),  the  active  As  and 
passive  As,  show  the  unit  dualistically  divided  into  the  two- 
fold principle  of  sex.8 

Sada  meant  "  fire."  From  Asad  (Asat,  in  place  of  Asad)  we 
derive  Asatel,9  Setel,  Sat,10  Set,  Seth  God  of  fire  of  Tyrians, 
Kananites,  Kenites,  Philistians  and  Egyptians,  the  God  of  the 
Hyksos-kings  that  the  Egyptians  feared  as  the  Devil.  Asata 
is  Uesata,  Hestia,  Vesta,  'Istia,11  and  Sate. 

1  Ash  =  fire. — S.  Sharp,  Hebrew  Grammar  without  points,  p.  44  ;  Wagenseil,  Sota, 
p.  387.  As,  Ash,  "  fire,"  Ase  (Issa,  Isis,  Eua),  the  source  of  fertility,  riL"X  nL"N-  With 
Pharah-dite,  compare  phero  "to  bear,"  "to  bring  forth." — Homer's  Athena  courses  in  a 
fiery  chariot,  "  the  fiame-girt  bark  of  the  moon." 

2  Compare  Achates,  from  Achad,  or  Khatti.     In  Philistia  and  Egypt  t  replaced  d. 

3  de  Iside,  75. 

4  Ezekiel,  xxxii.  8. 
6  Shining. 

6  Aeschylus,  Agamemnon,  soliloquy  of  the  watchman. 

7  Jerem.,  vii.  17,  18.  Istarati  is  a  warlike  goddess. — Schrader,  Keilin.  u.  d.  A.  T. 
177. 

s  Lauth,  Aeg.  Vorzeit,  I.  38,  40. 

9  Asatal,  at  first.  Compare  Ashtaol  ( — Joshua,  xix.  41)  and  the  Sethite  name 
Asaton. — 1  Chron.  iv.  11,  12. 

10  Seth  is  Bal.  Baal,  Apollo,  Bel.  Astarte  has  her  emblems  the  doves. — Dr.  A. 
Milchhoefer,  Anfiinge  d.  Kunst  in  Griechenland,  pp.  8,  87. 

11  Esat,  in  Ethiopic,  means  fire,  and  isatu  "  fire  "  in  Assyrian. — Dr.  Paul  Haupt, 


THE  ASARIANS  IN  EGYPT.  107 

Taking  the  divine  Monad  as  the  starting-point,  which 
everywhere  impresses  us  as  the  Original,  the  duplex  character 
of  the  principle  of  sex  brings  us  to  the  duality  of  Osiris-Isis, 
just  as  we  have  above  divided  '  AS  '  the  root  of  the  name  Life.1 
In  the  same  way,  elohim  ~  is  divisible  into  Osiris  and  Isis, 
Adam  and  Eua,  Man  and  Woman,  As  and  Asah  (Ase,  Issa, 
Asat). 

Apollo  3  is  the  Monad. — Plutarch,  de  Iside,  10. 

If  to  Ach  meaning  fire  or  Akhu  "  light "  we  add  Abel  (Abe- 
lios,  Apollo)  we  obtain  Akabel,  a  name  of  Iakoub,  to  mate  with 
Kubele.1 

The  more  wise  concealing  it  from  the  many,  call  "  the  change  into  fike  " 
Apollo,  on  account  of  the  oneness  (unity)  ;  but  Phoibus,  because  it  is  pure  and 
undeliled. — Plutarch,  de  El  apud  Delphos,  9. 

The  Sethites  marched  out  of  Egypt  with  the  fire-pillars  lead- 
ing the  force.  Sad  is  Hermes  ;  Sada,  a  flaming  fire  (John- 
son's Persian  Diet.  p.  690),  and  Sadem  (Sodom)  the  Fire-city  of 
Genesis,  xix.  24.  The  Egyptians  considered  fire  a  living  ani- 
mal.5 

Qui  ignem  Materiem  rerum  esse  putarunt. — Lukretius,  I.  C36. 

Those  who  have  supposed  that  Fire  is  the  elementary  substance  of  things. 

Hermes  was  named  Asad  in  Arabia. — Univ.  Hist,  xviii.  379. 
There  was  an  idol  of  Sad. — ibid.  387.  The  Arab  tribe  Asad 
adored  Hermes. — Chwolsohn,  II.  404.  Asad  means  '  Lion  '  and 
the  Zodiac  sign  '  Leo.' — Eichardson,  Persian  Arabic  Diet.  II. 

Phonology,  pp.  177,178,  in  "Hebraica,"  vol.  I.  Jan.  1885.  Syriac  Asata  "fever."— 
ibid.  I.  178.  With  the  Hebrew  Asah,  Asa  (the  Issa  of  Josephus)  and  the  Hebrew 
Asat  "woman"  we  can  compare  the  Assyrian  Assatu  "wife"  (P.  Haupt,  175)  and 
the  Wife-principle  Isi,  Esi,  or  Isis,  the  moon  as  Bena,  Venah,  Venus  or  Pharahdatta 
the  Lunar  Wisdom,  the  feminine  principle  of  vitality. 

1  Lauth,  aus  Aegypten's  Vorzeit,  I.  40. 

2  Gen.  i.  1.  elohim  is  dual. 

3  Kroisus  sent  a  Golden  Lion  to  Apollo.— Herodotus,  I.  50;  Nork,  HI.  178.  The 
Lion  is  the  Sun's  house.— Porphyry,  de  Antro,  xxii.  They  represented  the  Lion-man 
on  the  vail  of  the  Jewish  Temple. — Ezekiel,  xli.  18,  10;  Exodus,  xxv.  18,  xxvi.  31. 
Hermes  is  a  Power  of  the  Sun.  Macrob.  xviii.  xix.  285,  305.  Asadoth  ( Joshua,  iii.  20) 
looks  like  a  city  of  Asad,  where  Sad  (Sat,  Set,  Seth)  was  the  tutelar  deity. — The  Lion 
sacred  to  the  Sun. — Nork,  III.  178  ;  Philo,  Somnia,  15.  16. 

4  Compare  the  Asherite  name  Kabul  not  far  from  Kadesh  in  latitude  33,  in  Gali- 
lee. 

5  Herodotus,  III.  10.     Set  is  Apollo-Bid,  Habol. 


108  THE  GHEBERS  OF  HEBRON. 

45 ;  I.  432.  Zadus  (Sad)  is  the  planet  Merkury's  name.  The 
Lion-man  was  represented  on  the  vail  of  the  Jewish  temple. 
Sad  and  Seth  are  names  of  Hermes  as  originator  of  writing 
and  science.     The  lion  was  adored  as  God.1 

Nee  tu  aliud  Vestarn  quani  puram  intellige  flarnniam, 

Nataque  de  flam  ma  corpora  nulla  vides. 
Jure  igitur  Virgo  est  quae  semina  nulla  remittit 

Nee  capit,  et  comites  virginitates  liabet. — Ovid,  Fast.  vi. 

To  Virgil's  lines,2  in  which  Hector  delivers  the  sacra  to  Aeneas 
together  with  the  potent  eternal  fiee  of  Vesta  we  have  the  re- 
mark of  Christopher  Landini  that  the  temple  was  truly  great, 
having  in  the  centre  an  altar  3  on  which  fire  burned  on  every 
side  and  watched  by  two  vestals.  On  the  top  of  the  temple 
was  the  figure  of  the  Virgin  which  held  in  arms  an  Infant. 
To  this,  Scacchi,  an  Augustine  monk,  adds  :  Deus  noster  ignis 
consumens  est,  and  considers  the  figure  that  of  the  most  holy 
Virgin.  For,  says  he,  the  Gentiles  received  prophetically 
from  the  divine  oracles  many  things  under  those  veils  and 
enigmas,  which,  in  order  that  they  might  not  be  disfigured  or 
contaminated  among  the  vulgar,  they  handed  down,  involved 
in  fables,  to  the  nations  to  be  cherished.  But  if  they  should 
not  at  all  have  venerated  Vesta's  statue  for  that  reason,  we  will 
not  have  the  slightest  fear  to  regard  it  as  an  image  of  the  Vir- 
gin Mother  of  God.1  An  Etruscan  mirror  shows  Venus  (Turan) 
embracing*  Adonis  (Atunis)  who  is  here  represented  as  a  Boy 
looking  up  at  her  with  intense  affection.5 

The  Hebrew  and  Phoenician  languages  are  practically  iden- 
tical.6 Isaiah  xix.  18  exhibits  the  Hebrew  as  the  language 
of  Canaan.7  Israel  is  represented  as  an  Arab  sheik,  not  re- 
mote from  the  tribes  of  Ismael,    Potiphar  bought    Ioseph  ! 

1  Porphyry,  Abst.  iv.  54. 

2  Aeneid,  II.  293,  296,  297. 

3  Leviticus,  vi.  13,  mentions  the  eternal  fire.  The  Jewish  Lion  represented  the 
Christos. — 4  Esdras,  xii.  31,  32.  They  ornamented  the  temples  with  leonine  open  jaws, 
de  Iside,  38. 

4  Scacchi,  Murothecium.  L  p.  48. 

5  Dennis,  Cities,  etc.  429.     Turan,  Turanus,  Turnus. 

6  Jos.  contra.  Ap.  I.  22,  considers  them  the  same.  See  the  Moabite  Stone  and  the 
Inscription  of  Eshmunazar.  Also  Dr.  P.  Schroder,  Phon.  Sprache,  p.  7  ;  Bibl.  Arch. 
II.  236. 

7  Munk,  Palestine,  87,  88.  The  Canaanites  were  a  civilised  and  advanced  people. 
— ibid.  86.     Had  chariots  of  iron. 


THE  A8 ASIANS  IN  EGYPT.  109 

He  was  a  pharaonic  officer,  a  captain  of  the  Egyptian  guard. 
These  are  Egyptian  designations  not  Semitic  !  Yet  we  might 
have  expected  Semitic  ones  if  the  Phoenicians,  Syrians,  Idu- 
means,  Philistines  or  Hyksos  had  then  been  the  rulers  of 
Egypt.  In  this  case,  we  should  have  to  admit,  as  Lepsius 
says,  an  anachronism  which  cannot  easily  find  a  parallel.  The 
captain  of  the  king's  body-guard  was  an  Egyptian,  Pete- 
phres,  or  Petphra,  and  the  king  himself  is  always  the  phara 
(or  pharaoh), — titles  by  no  means  Semitic,  scarcely  suited  to  the 
Hyksos  regime.  Yet  Ph-Rah  give  Ioseph  an  Egyptian  name.1 
"  How  is  it  possible  that  a  Semitic  king,  who,  like  the  six  in 
the  list  of  the  so-called  Shepherd-kings,  must  undoubtedly 
have  borne  a  Semitic  name,  would  have  given  Ioseph  an 
Egyptian  name,  to  do  him  honor  ?  "  His  wife's  name  is  Se- 
mitic (being  from  Assana  in  1  Esdras,  v.  31,  Asan,  San,  Beth 
San,  San-Tanis).  Petphra  (his  father  in  law)  was  Highpriest 
of  Heliopolis,  which  is  an  additional  and  more  certain  proof 
that  the  Semitic  nation  of  the  Hyksos  were  not  reigning  here, 
for  they  would  at  first  have  destroyed  all  the  Egyptian  tem- 
ples ;  and  they  would  hardly  have  permitted  the  worship  of 
Ra  2  to  continue  in  the  neighborhood  of  Memphis,  whose  High 
priest  must  give  his  daughter  to  Ioseph  for  a  wife,  in  order  to 
show  him  particular  honor  and  to  naturalise  him  completely.3 
Therefore  the  account  derived  by  Josephus  out  of  Manetho  is 
worthless.  The  Egyptians,  according  to  Herodotus,  had  the 
same  disinclination  to  eat  with  the  Greeks  that  is  mentioned 
in  Genesis,  xliii.  32.  If  the  Shepherds  ruled  in  Egypt  how 
could  the  Shepherds  be  an  abomination  ?  Therefore,  it  is  ob- 
vious that  Exodus  here  has  in  view  the  time  of  Ahmes  or 
Meneptah,  or  the  period  when  Exodus  was  written,  which  was 
late ;  unless  as  early  as  the  time  of  Alexander  the  Great,  or 
derived  from  some  dim  tradition. 

This  Isarel  (or  Israel),  when  he  learns  that  Ioseph  is  still 
living  and  in  Egypt  (Avhere  Asari,  Isiri,  Isiris,  or  Osiris  was 

1  Gen.  xli.  45.     But  paneach,  zephonath  are  Hebrew. 

-  Helios. 

3  Lepsius,  Letters,  47f)-479.  Since  Josephus  (c.  Ap.  I.  103'.),  1051  f.)  maintains 
that  the  Hebrews  are  the  Hyksos,  which  opinion  Dr.  G.  Seyffarth  held,  and  regarding 
the  whole  story  as  a  Hebrew  myth  or  hieros  logos,  told  for  the  purpose  of  decorating 
the  expulsion  of  the  Sethite  Hyksos  from  Egypt,  Zaphnath  paneach,  seems  to  be  best 
translated  from  the  Hebrew  :  '  North,  a  Revealer.'  Seph  (lo  Seph)  is  a  Diviner  of  se- 
crets.—Genesis,  xli.  39;  xliv.  15. 


110  THE   GHEBERS   OF  HEBRON. 

worshipped),  concludes  at  "once  to  make  a  forced  march  to 
Egypt  taking  with  him  his  flocks  and  herds  (all  that  the 
Amalekite  Shepherd  possessed),  to  see  Ioseph  again  before  he 
died  ! l  It  looks  like  a  disguised  raid  of  the  Hyksos  that  is 
here  put  forward  in  the  historical-novel  dress  ;  for  the  Ra 
(Pharaoh)  is  informed  that  the  Israeli  are  "  Shepherds  "  every 
one. 

Wa  iarnaru  al  pa-Rah,  rah  ~  zan  ebedik  gain-anocheno  gain-abotliino. 
And  they  said  to  the  king  :  -pastor  of  cattle  your  servants  ;  both  we  and  our 
fathers! — Gen.  xlvii.  3. 

They  seek  to  pass  for  Arabs ;  not  as  cultivators  of  grapes, 
fruit  and  grain.  The  Philistine  Shepherds  (tradition  says)  fed 
their  flocks  at  Gizeh,  opposite  Memphis.  They  were  the 
Egyptian  abomination,  although  the  Egyptians  had  cattle. 
The  temple  scribe,  in  seeking  a  remote  ancestry  for  his  peo- 
ple, thought  first  of  Saturn  (Israel,  la  Kub)  who  was  king  of 
Egypt,  next  of  the  Phoenician  Isiri  or  Isiris,  then  of  the  Shep- 
herds in  Egypt  (the  Hyksos) ;  last  of  the  recent  history  of 
Ioseph  (who  obtained  the  good  will  of  Ptolemy)  :  and  then 
began  his  story.  After  prescribing  to  Iakob s  the  desire  to  see 
his  son,  then  the  drought  in  Palestine ;  he  suddenly  develops 
his  scheme  in  the  significant  words  :  Fear  not  to  go  down  in- 
to Egypt ;  for  I  will  there  make  of  thee  a  great  nation  !  The 
Kaphtorim  and  the  Kasluchim  were  in  the  mind  of  the  scribe. 
Notwithstanding  the  Egyptians  had  retained  such  an  unpleas- 
ant memory  of  Philistine  Shepherds  that  every  being  of  the 
sort  was  an  abomination  to  a  native  Egyptian.4  The  men  (are) 
Shepherds  ! 5  And  the  land  Iudah  shall  be  a  terror  unto  Mis- 
raim  ! 6  This  is  the  Hyksos  !  There  is  no  date  in  Genesis  and 
Exodus,  nor  to  the  Egyptian  dynasties.     Hence  an  undefined 

1  Gen.  xlv.  28  ;  xlVii.  1,  4. 

2 rah  (roh)  means  a  friend;  a  pastor  (roia,  or  raia)  ;  then  the  alliteration  of  pa 
Rah  and  rah.     It  is  the  novelist  style  of  the  eastern  writing. 

3  Keb  is  Kronos,  Saturn.  The  Egyptians  mourned  for  him  70  days. — Gen.  1.  3. 
Iokab  is  Saturn.  Further  on,  the  scribe  compares  him  with  the  setting  sun. — Homer, 
Iliad,  viii.  479 ;  Hesiod,  Op.  et  D.,  1C7  ;     Pindar,  Ol.  ii.  12S ;  Gen.  1.  10,  11. 

*  Gen.  xlvi.  34. 

5  haanoshim  rai  (roi)  zan. — Gen.  xlvi.  32.  Though  a  Shepherd,  Iaqab  takes  as 
much  interest  in  his  tomb  as  a  born  Misraimite  would,  and  had  it  excavated  during  his 
lifetime. — Gen.  1.  5. 

6  Isaiah,  xix.  17.  Iacob  speaks  out  the  main  purpose  of  the  Scribe's  narrative, 
the  preservation  of  Israelite  posterity.  — Gen.  xlvii.  29. 


TIIE  AS  ASIANS  IN  EGYPT.  Ill 

vagueness  as  to  time  pervades  them.  Taylor  speaks  of  the 
sharp  Semitic  profile  of  the  Hyksos,  while,  according  to  Uhle- 
mann,  Hyksos  and  Israelites  are  represented  alike  on  the 
monuments.1  Osiris2  is  Asar  :5  among  the  Ghebers  of  Phoeni- 
cia, the  Kef  a,  Goub  and  Israel.  "  The  body  of  Osiris  (die  lie- 
gende  Mumie)  is  beheld  lying  in  a  boat,  two  eyes  above  it !  " 

In  adytis  habent  idoluni  Osiridis  sepultum  — Julius  Firmicus,  de  Errore,  2. 

We  have  Saturn  as  God  of  time  and  eternity  in  Genesis,  xxi. 
33,  whose  day  was  "  Saturno  die,"  Saturday,  at  the  Temple  of 
Saturn  (El  Oulom). 

Saturn  whom  they  also  call  Sun. — Servius,  ad  Aeneid,  I.  729. 
Whom  some  call  Sun,  others  Jupiter. — Servius,  ad  Aeneid,  I.  729. 
Bel  is  called  Saturn  and  Sol,   owing  to  a  certain  theory  of  the  rites. — ibid. 
I.  729. 

In  the  sun  El  has  set  his  tabernacle. — Vulgate  psalm  xix.  4. 
In  the  sun  he  has  set  his  tent. — Septuagint  Psalm,  xix.  4. 
Hang  them  up  to  Iachoh,  before  the  sun. — Numbers,  xxv.  4. 

Asad  means  '  Lion  '  and  the  zodiac  sign  '  Leo  ' ; 4  and  the  Lion 
is  the  '  house  '  of  the  Sun.5  The  Arab  tribe  Asad  worshipped 
Hermes6  and  Asada  (the  Messenger  or  Angel  of  Merkury) 
composed  prayers  and  hymns,  Hermes  being  the  Author  of  the 
services  in  the  temples  of  Egypt  and  Arabia.7  Hermes,  the 
Divine  Wisdom,  is  that  '  Power  of  the  Sun  '  which  is  the  author 
of  speech8  being  the  Logos  and  nearest  Planet  to  the  Sun. 
Hermes  is  consequently  the  '  el  Sadi ' 9  of  the  Jews,  their  ear- 

1  Taylor,  I.  143  ;  Uhlemann.  Israeliten  und  Hyksos,  76 ;  quotes  Denon,  pi.  133. 
Uhlematm's  calculations  by  Phoenix-periods,  following  Tacitus,  Ann.  vi.  28,  would  date 
Ramses  II.  about  B.C.  1253,  and  A hmes-Amosis  about  B.C.  1904.— ibid.  p.  89.  If  we 
should  happen  to  consider  that  the  Saites  of  the  16th  or  17th  dynasty  was  the  "  Salatis  " 
at  Memphis,  according  to  Josephut-M.a.netho  (contra  Apion,  I.),  then  the  Amosis-Moses 
might  be  expected  to  commence  the  18th  dynasty.  But  our  reliance  is  neither  upon 
Jew  nor  Egyptian  in  this  case. 

2  Osiris  replaces  Set.  The  name  Asari  is  written  in  place  of  Set  in  the  names  Seti 
I.,  Seti  II.,  and  Setnecht.     Set  is  the  Kheta  God.— Meyer,  Set-Typhon,  51-57. 

3  The  Syrian  Lord.  See  the  proper  name  Asara. — 1  Esdras,  i.  31.  Asar  is  Osiris. — 
Movers,  I.  43.     Sur. — 1  Sam.  xv.  7. 

4  Richardson,  Persian  and  Arabic  Diet.  I.  432;  II.  105. 
6  Porphyry,  de  Antro,  xxii. 

8  Chwolsohn,  Ssabier,  II.  404. 
7Chwolsohn,  Altbab.  Lit.,  136,  156. 
8  Macrobius,  I.  285,  305. 
!'  Exodus,  vi.  3. 


112  THE  GHEBERS  OF  HEBRON. 

liest  Ancestor  Set,  or  Seth,  the  God  of  Phoenicians,  Sabians, 
and  Egyptians.  The  Hebrews  adored  Bal  (Mithra  who  rolls 
round  the  Wandering  Planets),  the  sun,  moon,  and  the  (five) 
planets.1  Consequently  their  symbolism  placed  a  Gold  Candle- 
stick with  seven  lamps  to  indicate  these  Sabaoth.  Therefore 
the  Jews,  like  the  Babylonians,  Persians,  Egyptians,  were 
Sabians  and  adored  Mithra  standing  on  a  Lion.  "  The  Lion  is 
worshipped  as  God."2  "  They  worship  the  Lion,  and  they  or- 
nament the  gates  of  the  temples  with  leonine  open  jaws."3 
The  conjoined  heads  of  'lion  and  man'  were  represented  on 
the  vail  of  the  temple  of  the  Jews.4  The  Jewish  Lion  repre- 
sented the  King  Christos.5  Kroisos  sent  to  Apollo,  at  Delphi, 
a  golden  lion.6  The  priests  of  Mithra  were  called  '  leones,'  ~ 
as  the  '  leones '  were  an  order  in  the  Persian  Mysteries.  In 
this  and  in  the  next  following  extract  a  resemblance  to  the 
mysteries  and  theory  of  early  Messianism  may  perhaps  be 
traced. 

ADDEESS   OF   RAMSES   II.,  IN   AN   INSCRIPTION   TO   HIS   FATHER   SETI  I.: 

Thou  art  the  Sun-god,  thy  body  is  his  body,  no  king  is  like  to 
thee,  thou  alone  art  like  the  Son  of  Osiris.  .  .  .  Thou  dost 
rest  in  the  Deep  like  Osiris.  .  .  .  Thou  hast  entered  into 
the  realm  of  heaven.  Thou  dost  accompany  the  Sungod  Pa. 
Thou  art  united  with  the  Stars  and  the  Moon.  Thou  dost  rest 
in  the  Deep  like  Unnofer 8  the  Eternal.  Thy  hands  move  the 
God  Turn  in  heaven  and  on  earth,  like  the  Wandering  Stars 
and  the  fixed  Stars.  Thou  dost  remain  in  the  forepart  of  the 
bark  of  millions.  When  the  Sun  rises  in  the  tabernacle  of 
heaven  thine  eyes  behold  his  splendor.  When  Turn  goes  to 
rest  on  earth  thou  art  in  his  train.  Thou  dost  enter  the  Secret 
House  before  his  lord.  Thy  foot  wanders  in  the  Deep.  Thou 
remainest  in  the  company  of  the  Gods  of  the  under  world ! 9 

1  2  Kings,  xxiii.  5. 

-  Porphyry,  cle  Abst.  iv.  p.  54. 

3  Plutarch,  Iside,  38. 

4  Ezekiel,  xli.  18,  19;  Exodus,  xxvii.  31. 

5  4  Esdras,  xii.  31,  32  ;  Rev.  v.  5.     Ariel  means  '  God's  Lion.' 

6  Herodotus,  I.  50  ;  Nork,  III.  178.    Labo  'lion,'  \ahath  'flame,'  lab  '  heart,'  leben 
'  to  live.' 

7  Tertullian,  adv.  Mark,  1.  13. 

8  the  Good  Opener,  a  title  of  the  rising  sun.     Un  —  to  open. — Massey,  II.  S9,  90. 

9  Brugsch,  II.  39-41. 


THE  ASARIANS  IN  EGYPT.  113 

The  Sim  is  the  father  of  Osiris.1  The  primitive,  primal  power 
(Urkraft),  the  unit,  has  created  all  that  floats  around  us  :  ~ 

Makes  As 3  (Arkturus),  Kesil  (Orion),  and  Kimah  (Pleiads)  and  the  secret  re- 
cesses of  Teman.4 — Job,  ix.  9. 

Let  them  be  for  signs  and  for  festivals,  and  for  days  and  for  years. — Gen.  i. 
14. 

The  three  stars  Kappa,  Iota,  Theta,  in  the  western  hand  of 
Bootes,  formerly,  when  Alpha  Draconis  was  the  Pole  Star,  in 
descending-  rather  skirted  the  horizon  than  absolutely  sunk 
beneath  it.  They  must  have  been  invisible,  and  the  whole  con- 
stellation disappeared  in  that  low  latitude  for  about  three  days 
while  the  Search  was  going-  on  and  the  Kananite  and  Jewish 
women  mourned  the  Lord.  After  this  period  the  three  stars 
would  immediately  reappear  below  and  to  the  eastward  of  the 
Alpha  Draconis.  The  detachment  of  Arkturus  was  an  indica- 
tion of  the  loss  of  a  special  conspicuous  symbol  of  Osiris/' 
Precisely  at  the  moment  of  the  heliacal  rising  of  the  brilliant 
star  Spica,  the  Alpha  of  Virgo  and  near  the  middle  of  her 
figure,  rose  the  Alpha  (Arkturus)  of  the  Husbandman  Bootes. 
In  the  Aethiopian  latitude,  more  than  forty  eight  and  a  half 
centuries  ago,  on  the  very  morning  after  the  acronical  depart- 
ure of  the  last  of  the  stars  of  Bootes,  Aldebaran  rose  with 
the  vernal  Sun.  Adni,  Adonai,  the  Loim  called !  When  they 
shouted  "  Piejoice,  we  have  found  him  ;  " G  the  Sun  arose  with 
the  splendid  Aldebaran.7  In  this  respect  Arkturus  is  practi- 
cally, and  to  our  purpose,  the  same  materially  as  Bootes,  Diony- 
sus,8 Adonis,  Hunter  Orion  and  Nimrod. 

1  Plutarch,  de  Iside,  12. 

2  Nork,  I.  211.  Art.  Bankunst.  Bal  (Adan)  in  Semite  theory  is  both  Sungod  and 
Saturn,  like  El  Eljon  and  Israel.  The  chief  seat  of  the  Adonis  worship  was  Phoenicia, 
and  Dan  was  on  the  coast  originally.—  Comp.  Judg.  v.  17.  El  is  Saturn.  His  day  is 
Saturday  =  die  Saturno. 

3  Ash,  fire.  Asat,  brightness.  Arkturus  near  the  tail  of  the  Great  Bear.  Kesil  in 
Lenormant,  Origines,  247,  831,  means  the  strong,  arrogant,  man,  the  Gebar  (Giant)  of 
the  Arabians. 

1  "  Subter  praecordia  fixa  tenetur 

Stella  micans  radiis  Arkturus  nomine  claro 
— cui  subjccta  fertur 

Spicum  illustre  tenens  splendente  corpore  Virgo."— Cicero's  Version  of  Aratus. 
6  de  Iside,  18. 

6  Osiris  Pound. 

7  John  Landseer,  Sabaean  Res.  170-184. 

8  Orion  is  compared  with  Dionysus.— Movers,  I.  498.  Orion  is  Nimrod.— Nork, 
Worterbuch  in  das  A.  T.  347. 

8 


114  THE  GHEBERS  OF  HEBRON. 

The  Star  of  your  Alah. — Amos,  v.  26. 

Great  Osiris,  greater  Plire — the  Light,  Fire,  Flame — ,  greater  greater  Iar ' 
born  in  Epiphi,  now  very  luminous ! 

Thou  art  the  quickly  from-the-sun-coming  God. — Seal  of  Iar. 

But  the  coffin  of  Osiris  was  Orion,  at  considerable  distance  from 
Bootes  and  the  Great  Bear.  After  finding  Osiris,  Isis  gives 
hint  burial.  ...  In  the  innermost  recess  where  the  uninitiated 
cannot  approach  they  kept  the  idol  of  Osiris  buried;  this 
they  annually  mourn  with  laments,  they  shave  their  heads,  in 
order  to  deplore  the  pitiable  misfortune  of  the  King-  with  the 
deformity  of  their  disfigured  heads,  beat  the  breasts,  lacerate 
the  arms,  cut  again  the  scars  of  former  wounds,  in  order  that  by 
annual  Mournings  the  grief  of  the  fatal  and  pitiable  murder  be 
reborn  in  their  minds.  And  when  they  have  done  these  things 
on  the  appointed  days  they  then  feign  that  they  find  the  re- 
mains of  his  torn  body,  and  when  they  have  found  Osiris,  as  if 
their  griefs  had  ended  they  rejoice  !  ~  Vulcan 3  advised  Orion 
to  always  go  through  the  sea  to  meet  the  Sun,  and  Orion  thus 
recovered  his  sight.4 

PRAYER  TO  THE  ASSYRIAN  GOD,   MARDUK. 

May  the  Sun,  Greatest  of  the  Gods,  receive  the  soul  into  his  holy  hands. — 
Trans.  Soc.  Bibl.  Archaeology,  II.  30. 

A  swathed  Osiris,  dweller  of  the  West,  Lord  of  Ahot.5 — Trans.  Soc.  Bibl. 
Arch.  VII.  354. 

Herakles  Sandan  was  worshipped  in  Orion,  and  so,  apparently 
was  Dionysus.6 

Osiris  comes  to  thee  (king  Pepi)  as  Orion! — Inscription  in  Pepi's  pyramid. 
Maspero. 

The  Bridegroom  Sun  comes  as  Adon. — Psalm,  xix.  4,  5. 

To  the  meeting  of  the  Great  King, 

Bring  the  shining  torches  ! 

Their  faces  towards  the  east,  and  they  prostrated  themselves  towards  the 
east  to  the  sun. — Ezekiel,  viii.  16. 

We  have  found  him  (concealed  in  the  arms  of  the  sun). — de  Iside,  52. 

1  Horus. 

2  Jul.  Firmicus,  de  Errore,  2. 

3  Patach. 

*  Nork  Real-Worterbuch,  III.  347. 

6  Abydos. 

6  Movers,  497,  498. 


THE  ASARIANS  IN  EGYPT.  115 

Star-robed  Sun,1  King  of  Fire,  Chief  of  the  kosmos, 

Helios,  long-shadow-casting  Shepherd  of  mortal  life  ! — Xonnus,  xl.  370. 

The  Lydian  Herakles  was,  in  the  Persian  myth,  the  Orion 
transferred  into  the  heaven.2  Orion  proceeded  to  the  east 
and  there  the  God  of  the  sun  is  met  by  him.  Osiris  descends 
in  the  west  to  Sheol,  he  reappears  again  in  the  rising  sun 
(Serach).  After  death,  Dionysus  rises  from  Hades  to  heaven. 
Life,  death,  resurrection  and  immortality  were  there  in  front 
of  the  pyramid,  with  the  Sphinx  (an  emblem  of  the  setting- 
Sun,  Turn)  gazing  directly  at  the  coming  sunrise  !  The  lion's 
body  with  a  man's  head,  holding  a  temple  (the  emblem  of  re- 
ligious faith)  between  his  extended  forepaws,  guards  the  scene. 
The  intellect  of  man  in  the  lapse  of  time  never  has  produced  a 
greater  symbol  in  testimony  of  his  belief  in  a  resurrection. 
The  pyramid  bears  evidence,  in  Lauth's  opinion,  of  a  knowl- 
edge of  the  36  decans  presiding  over  thirty-six  weeks  of  ten 
days  each.  The  36th  layer  in  size  and  height  is  distinguished 
from  the  rest,  and  something  in  the  color  of  its  casing  outside 
may  have  marked  it.  Lauth  counted  216  layers  (to  each  side, 
probably) ;  for  he  multiplies  36  x  6  =  216,  giving  six  times 
360  days  to  each  side,  and  to  the  four  sides  24  3^ears  of  360  days 
each, — which  is,  he  says,  just  the  duration  of  the  reign  of 
Sanefru,  according  to  the  Turin  papyrus.  The  black  summit 
suggests  the  night-heaven,  which  renders  visible  the  distin- 
guishing stars  of  the  decans. 

He  thinks  that  the  region  was  worked  to  represent  the  Ely- 
sian  Fields  and  with  a  conception  of  the  Isles  of  the  Blessed, 
richly  watered  by  a  stream  brought  from  the  Nile  at  im- 
mense expense  through  the  primitive  rock.  Till  now  two 
grandiose  cuts  have  been  uncovered,  lined  with  enormous 
stone  blocks.  "  If  one  3  thinks  a  moment  about  the  statement 
that  Cheops  rests  in  the  pit 4  one  must,  since  the  sarcophagus 

1  Herakles- Mithra-Kronos,  'HcAiof  nvpoevTa. — Nonnus,  xvii.  9. 

2  Movers,  472. 

3  Lauth,  p.  147. 

*  Herodotus,  IT.  124,  speaks  of  the  underground  chambers  on  the  ridge,  the 
burial  vaults  that  Khufn  made  for  himself  on  the  Island,  and  his  canal  from  the  Nile. 
Things  must  have  continued  in  good  condition,  at  least  externally,  else  Thothmes  III., 
Tbothmes  IV.,  and  Petuchanu  of  the  24th  dynasty  would  hardly  have  felt  any  interest 
in  Gizeh.  The  casing  on  the  Great  Pyramid  was  intact  in  the  time  of  Strabo  and  con- 
tinued so  down  to  the  time  of  the  Caliphs,  else  the  Arabs  would  have  found  the  entrance 
on  the  north  side. 


116  THE  GHEBERS  OF  HEBRON. 

in  the  upper  grave-chamber  of  the  Great  Pyramid  teaches  us 
the  contrary,  come  to  the  opinion  that  thereby  is  meant  the 
placing-  his  image  in  stone  on  the  Island  of  the  Field  Aalu 
(Elysium)  by  the  great  Sphinx."  As  to  the  condition  of  the 
Elysian  Field  in  ancient  times  we  do  not  care  to  speak,  but 
Mr.  Petrie  has  found  no  pitch  in  the  pinholes  of  Chufu's  sar- 
cophagus in  the  Great  Pyramid ;  even  if  the  cover  never  had 
been  fastened  in  like  Khafra'slid  the  sarcophagus  might  have 
held  an  artificial  .body.  Herodotus,  II.  127,  distinctly  says 
they  say  that  Cheops  himself  lies  in  the  Island  into  which  his 
channel  flows  from  the  Nile. 

The  days  are  coming,  dictum  of  Iahoh,  and  I  will  cause  to  spring  up  to 

Daud 
A  Branch  Just,  who  shall  reign  King  and  prosper.— Jeremiah,  xxiii.  5. 
Lofty  Power  or  primal  branch  of  the  Unknown  Father ' 
Great  honor  of  nature  and  affirmation  of  the  Gods, 
Whose  right  it  is  to  look  upon  the  Father  beyond  this  world 
Thee  Latium  calls  Sol.  .  .   . 

The  Nile  venerates  thee  as  Serapis,  Memphis  as  Osiris 
Discordant  rites  (as)  Mithra,  Pluto,  and  savage  Typhon. 
Thou  art  Atys  too  and  Boy  of  the  curved  and  bountiful  plough 
And  Ammon  of  sandy  Libya  and  Adon  of  Byblos. 
Hail  true  form  of  the  Gods  and  the  Father's  face  ! 
To  whom  a  name  of  three  letters  ■  with  the  numeral  sum  608 
Completes  a  sacred  name,  an  appellation,  and  an  omen. — Martianus  Capella. 
Helios  the  Greatest.  God  he  sent  f orth  3  f rom  himself  4  in  all  respects  like 
himself. — Julian,  iv.  p.  132. 

Kepheus  was  called  Inflammatus  and  Plammiger  (flame- 
bearer). — Ideler,  Stermiamen,  p.  43.  Zachel  (or  Zachal)  means 
Lion  in  Hebrew  ;  while  Zuhhel  (Suhel  is  a  name  in  Arabic  of 

1  Araim. 

2  Iao.  Cham  (Sol)  is  in  Semite  letters  Q  PI  (n  =  8  ;  D  =  600).  Bel  Chamman. 
Khamos. 

3  he  caused  to  appear,  he  exhibited. 

4  Kub,  Kouph  (Keb,  Seb),  Khnum,  Noum,  Kneph,  Bel-Saturn.  The  Holy  Mourn- 
ing for  Saturn-Kronos  in  Egypt  is  mentioned  by  Plutarch,  de  Iside,  32.  Hence  he  must 
be  mourned  in  his  temple.  See  de  Iside,  29.  The  image  of  Osiris  is  in  lunar  shape  (de 
Iside,  39),  consequently,  with  horns. — Nonnus,  ix.  27,  54. 

Thy  little  bull  has  deserted,  O  Samaria  ! — Hosea,  viii.  5. 
The  little  bulls  of  Beth  Aim. — Hosea,  x.  5. 
Thy  God,  O  Dan,  lives  ! — Amos,  viii.  14. 

(Moses)  beheld  the  little  bull  and  the  music. — Exodus,  xxii.  19. 
They  were  dancing  in  choruses  and  singing  to  the  Golden  Bull  of  Dion5'sus,  as  we 
learn  from  Herodotus  was  the  Arabian  religion. 


THE  ASARIANS  IN  EGYPT.  117 

the  planet  Saturn.  Kepheus  was  therefore  a  sign  in  the 
heavens  for  Keb,  the  Kefa,  and  Khebrons,  or  Ghebers.  Ke- 
pheus is  the  hidden  Sun  (Saturn),  consequently  King-  of  the 
Fire-land  in  the  South,1  and  Khafu,  Chufu,  bears  his  name. 
Petrie  discovered  the  standard J  of  Khufu.  "No  trace  of  a 
Sphinx  in  statuary,  tablets,  or  inscription,  is  to  be  found  until 
the  Hyksos  period  ;  and  such  a  form  was  not  common  until 
after  that." 3  We  could  therefore  assume  that  the  Sphinx 
dates  the  period  of  the  Khufu  erections  at  Gizeh,  and  that 
they  are  of  Syrian,  Semite,  origin,  the  work  of  the  success- 
ors of  the  conquerors  of  Memphis.  Osiris,  Isah  (Issa  in  Jo- 
sephus),  human-headed  serpents  (one  an  impersonation  of 
Herakles),  Menes,  Athothis,  Kenkenes,  Semenses,  Kabeh, 
Khaires,  Kheneres,  Benothares4  Tot,  Taaut,  Tahutmes  (the 
name,  merely)  are  all,  like  the  Kadmus  myth  itself,  Asiatic  and 
Phoenician  in  character,  and  we  are  compelled  to  see  Philis- 
tian,  Amalekite,  or  Phoenician  inspiration  in  the  wonderful 
constructions  connected  with  the  names  Khufu,  Khafra  and 
the  Sphinx,  as  a  result  of  the  invasion  of  the  Kefa,5  or  the 
Hyksos,  and  the  occupation  of  Tanis,  Xois,  Sais,  Aim  (On) 
and  Memphis  at  a  period  perhaps  not  removed  by  many  cen- 
turies from  B.C.  2000-1800.  Josephus  claims  the  Hyksos  as 
Hebrews,  and  says :  It  is  clear  from  the  years  mentioned, 
reckoning  the  time,  that  the  so-called  Shepherds,  our  fore- 
fathers, inhabited  this  province  393  years  before  Danaos  went 
to  Argos.6  The  resemblance  in  the  roots  of  the  words  Amen, 
Men  7  Men-es,  Men-tu  (Syrians),  Amen  (1  Kings,  xxii.  26)  the 
early  civilization  and  strength  of  the  Kanaanite  power,  the 
root  Asar  (Osor,  Seir,  Ousir)  in  Osir-is,  the  early  presence  of 

1  Nork,  Real-Wcirterbuch,  I.  332.  We  can  follow  in  Homer  and  the  myths  the 
Descent  of  Saturn  to  Hades  and  the  rise  of  Zeus  to  heaven. 

-  Petrie,  Pyramids  and  Temples  of  Gizeh,  153.  Diodorus  Siculus  expressly  states 
that  Menkaura  was  a  son  of  Khufu.  —ibid,  1 55.     Who  then  is  Kha-f-ra  ? 

3  ibid.  157. 

4  Benon  signifies  the  son  of  the  Sun,— Ben  Auni.— Gen.  xxxv.  18.  Benothar-es 
is  the  Egyptian  form  of  Ben-Adar.  Adar  is  a  name  of  "  Herakles-Mars  "  and  Diony- 
sus-Moloch. 

5  Pelestaiim  from  Kaphtor.— Amos,  ix.  7.  The  Philistians  must  have  entered  the 
Delta  of  Egypt. 

6  Jos.  c.  Apion,  I.  p.  1041.  The  village  Adan  in  the  Great  Plain.— Robinson,  Bibl. 
Res.  II.  319. 

7  Amonel— Codex  Nasar.  I.  56.  Mena  =  a  name  of  the  Sun's  bull.  Meneuis,  the 
first  legislator.     Men  and  Menti  =  Hyksos  in  the  inscriptions.— Say ce,  Her.  325. 


118  THE  GHEBERS  OF  HEBRON. 

Dionysus  Sabos  and  Seb  (Saturn)1  in  Egypt,  the  migrations 
of  the  Phoenicians  and  Philistians  (with  their  Gods  Mentu, 
Atumu,  Turn,  Adon,  Aton,  Adad,  Daud,  Taaut,  Asad,  Sada, 
and  Set,  or  Seth)  to  the  west  as  far  as  Tunis  and  Kartago,  the 
Phoenician  or  Philistian  royal  names  Saul-at-is,  Hapa  Kanana, 
Benon,  Arakles 2  Apapi,3  Staan  (Sat,  Set-aan),  the  fact  that  at 
least  two  dynasties  of  the  Phoenicians,  Philistians,  or  Hyksos 4 
entered  Egypt,  indicate  that  Arabs  or  Kananites  once  ruled 
in  the  Delta  of  Egypt. 

Isis  (Hebrew  Issa)  was  buried  at  Memphis  ( — Diodorus,  I. 
22.  p.  25)  just  as  Sarah  was  buried  at  Hebron.  According  to 
Strabo,  787,  the  Egyptians  derived  their  geometry,  reckoning, 
and  arithmetic  from  the  Phoenicians  by  means  of  the  trade  and 
business.  Meinecke  left  out  the  article  before  r^o-o?,  which 
was  required  in  Strabo's  description  of  the  Delta  to  identify  it 
with  the  island  Keft  ur  (Caphtor).  Petrie  puts  the  destruction 
of  the  temples  at  Gizeh  between  dynasties  seven  and  eleven. 
There  are  two  things  in  the  case  of  Khufu  and  Khafra  that  de- 
serve attention  ;  one  is  that  Herodotus  and  Diodorus  put  them 
after  Ramses  III.  ;  thus  conflicting  with  what  is  supposed  to  be 
Manetho's  meaning  : 5  and  the  other  matter  is  that  Herodotus, 
II.  126-128,  states  that  the  Egyptians  hated  these  kings  and 
spoke  evil  of  them  :  "  Kheopa  went  to  that  degree  of  wicked- 
ness," "  every  sort  of  evil  was  among  the  Egyptians,6  and  the 
temples  at  such  a  time  having  been  shut  up  were  not  opened. 
And  the  Egyptians  through  hatred  are  not  very  willing  to 
name  them,7  but  too  they  call  the  Pyramids  (those)  of  the 
Shepherd  Philistios,  who  during  this  time  possessed  cattle  in 

1  the  Kronos  of  the  Kara  (Syrians),  Akaron  (Ekron),  and  Karians  (Caria). 

2  the  Phoenician  Archal. 

3  Apopi  and  Aphobis  ;  or  Apophis  in  Egypt,  the  Serpent  of  Egyptian  and  Phoeni- 
cian mythology.  Setach  is  Egyptian  for  the  solar  "year,"  as  shanah  is  "year"  in 
Hebrew  ;  Set  and  San  (Sun)  being  solar  names. 

4  see  Sayce,  I.  460,  dynasties,  xv.  and  xvii.  The  Homeric  Odyssey,  v.  125-127, 
dates  Menelaos  under  the  reign  of  Pohjbios  at  Thebes  in  Egypt,— a  Greek  word. 

5  No  authoritative  table  of  the  kings  existed.— Rawlinson,  Egypt,  I.  298. 

6  "During  these  106  years."  —  Herod.  II.  128.  Some  considered  the  Huksos 
(from  Hak  and  sos)  to  be  Arabs.  Sos  means  "horse"  in  Hebrew.  Sosia  means 
"horse  "  in  Syriac.  The  Saracens  were  the  Amalekites  and  their  dependencies  (includ- 
ing the  Idumeans),  extending  from  the  banks  of  the  Nile  to  tho  Euphrates.— Jervis, 
Genesis,  465. 

7  As  they  were  Philistians,  or  Phoenicians.  The  Karthaginians,  a  Phoenician 
colony,  ultimately,  before  the  time  of  Herodotus,  ascended  the  Nile  to  Thebes  and  did 
great  injury  to  the  monuments  of  Egypt. 


THE  ASARIANS  IN  EGYPT.  119 

these  places."  It  is  not  surprising-  that  Knotel,  with  such  a 
plain  charge  against  the  Shepherds,  did  not  hesitate  to  claim 
the  dynasty  of  Khufu  as  Hyksos,  nor  that  Manetho  made  com- 
plaints against  the  Hyksos,  nor  that  the  Bible  should  say  that 
Shepherds  were  an  abomination  to  the  Egyptians,1  nor  that  Jo- 
sephus  should  have  claimed  the  Hyksos  Shepherds  as  the  ances- 
tors of  the  tribes  of  Isiri-Cheopha-Kepheus  or  Iacopb-Israel, 
the  Kopt.3  We  now  have  the  tribes  of  Moab,  Seir,  Idumea,  the 
Amalekites,  Philistians,  Charu,  Amu  (Aimim),  Sosim  (Zozim), 
Khal,  Kadesh,  fronting  the  Egyptian  border  in  Hyksos  raids.3 

I  will  stretch  out  ray  hand  upon  the  Philistians  and  will  cut  off  the  Khare- 
tim1  and  destroy  the  remnants  of  the  sea  coast. — Ezek.  xxv.  16. 

Their  children  rernemher  their  altars  and  their  groves  hy  the  green  trees 
upon  the  high  hills. — Jeremiah,  xvii.  2. 

1  Genesis,  xlvi.  34  ;  xliii.  32.  Mariette,  Tombes,  p.  11,  says  du  caveau  d'un  mas- 
taba  :  Quelquefois  des  ossesments  de  boeufs  jonchent  le  sol. 

2  The  form  Qobt  appears.  Compare  the  change  of  b  and  p  in  Jacob  and  Jacopo. 
Melek  of  Khafr  in  Joshua,  xii.  IT,  points  toward  the  Egyptian  Khafra  and  the  Kefa ; 
at  least  the  names  are  similar. 

3  Ptolemy,  by  the  Saracens,  is  supposed  to  mean  the  Edomite  tribes  in  their  stretch 
across  the  neck  of  the  entire  Arabian  peninsula,  from  the  Arabian  to  the  Persian 
Gulf. — Jervis,  Gen.  465. 

*  The  Khari  and  Pheleti.  2  Sam.  xx.  23.  Kharetim,  Peleti  and  Gati.— 2  Chron. 
xv.  18.  The  Idumeans  are  here  mentioned  with  the  Charu,  Seir  and  Moab. — Ezekiel, 
xxv.  S,  9,  12,  13.  The  'sons  of  Charea'  are  mentioned. — 1  Esdras,  v.  32.  Iacob's 
tents  extended  from  the  Arnon  to  Gilead.  Having  thus  laid  a  foundation  for  connect- 
ing the  Idumeans  (in  Ezekiel,  xxv. )  with  Moab  and  consequently  with  the  Arab  Shep- 
herds (the  Hyksos  that  entered  Egypt),  we  may  not  safely  however  quote 

The  Sosi'wi  in  Cham. — Genesis,  xiv.  5.     Compare  Numbers,  ii.  32,  36. 
The  Aemim  (Ommaioi,  Amou)  in  Soah  (2avrj)  Kiriathaim. — Gen.  xiv.  5. 

Genesis,  xiv.  17,  shows  the  Valley  of  Saua  to  be  at  the  bottom  of  the  Dead  Sea  in  Asau 
(Esau)  near  Sodom,  and  Genesis,  xiv.  6,  shows  the  Chorites  (worshippers  of  Chares, 
the  Sun)  in  Seir  (Esau)  and  on  Mt.  Chor.  Gen.  xiv.  7,  mentions  Kadesh  and  the 
Amalekites.  Amalek  gave  name  to  the  whole  race  of  Aesau  — Jervis,  Genesis,  405. 
The  turbulent  Bedawi  tribes  about  Petra  have  by  some  been  supposed  to  be  Simeonites 
or  other  Beni  Israel.  They  retain  not  only  the  distinctive  physiognomy  but  many  of 
the  customs  of  the  Jews,  such  as  wearing  the  Pharisaic  lovelocks. — R.  F.  Burton, 
Gold  Mines  of  Midian,  p.  323.  What  Herodotus,  II.  133,  says  about  'an  oracle  from 
Buto '  implies  temples  and  a  priesthood  in  full  sway  throughout  the  Delta  in  the  4th 
dynasty,  probably  derived  from  the  temples  of  Syria,  Philistia,  or  Atuma.  The 
foreign  tyrants  (Hyksos)  must  have  appeared  to  the  kings  of  Upper  Egypt  in  no  envi- 
able light,  3'et  on  a  memorial  stone  of  the  time  of  Amenhotep  I.  a  Theban  family  em- 
ployed in  the  temple  of  Anion  is  represented  for  six  generations  back  with  Semitic 
names.  Even  the  original  ancestor  is  called  pet-Baal  '  servant  of  Baal.'  If  we  are  to 
draw  any  conclusions  from  such  striking  appearances  they  cannot  be  in  favor  of  the 
(.losephus)  Manethonian  tradition. — Brugsch,  I.  255,  256.     London  ed. 


120  THE  GHEBERS  OF  HEBRON. 

Spoil  all  the  Philistians  (and)  cut  off  from  Tyre  and  Zidon  every  helper  that 
remains. — Jer.  xlvii.  4. 

I  will  kindle  a  fire  '  in  the  temples  of  the  Gods  of  Misraim  to  burn  them 
and  make  them  captives. — Jer.  xliii.  12. 

M.  Cliabas  says  that  neither  the  monuments  nor  the  papyri 
have  delivered  the  slightest  mention  relative  to  the  conquest 
of  Egypt  by  the  foreign  barbarians.  The  earlier  period  is 
mythological.  Manetho  completely  divests  the  time  of  any 
historical  character  by  making  it  cyclical.3  On  examining  the 
earliest  monuments  of  dynasty  XVIII.  we  are  startled  by  their 
astonishing  resemblance  to  those  of  dynastjr  XI.,  a  resem- 
blance which  would,  had  we  no  historical  evidence  on  the  other 
side,  justify  the  leap  of  the  Tablet  of  Abydos  from  dynasty 
XII.  to  XVIII.3  According  to  the  Turin  book  of  the  kings  the 
reigns  towards  the  end  of  the  13th  dynasty  scarcely  lasted  on 
an  average  four  years,  and  the  existence  of  collateral  dynas- 
ties is  very  probable.4  The  Egyptians,  not  excepting  the  col- 
lege of  priests  of  the  Theban  Anion,  in  the  time  of  the  Hyksos 
and  the  following  dynasties  gave  their  children  pure  Semitic 
names.  They  did  not  hesitate  to  adopt  the  names  of  the 
Hyksos  kings.  There  could  have  been  no  deep-rooted  hered- 
itary enmity  against  the  Syrians,  and  the  Manethonian  tradi- 
tion is  not  easily  upheld.3  In  the  inscription  on  the  rock- 
tablet  of  the  twenty-second  year  of  king  Aahmes,  the  Fenekh 
(Phoenicians)  are   mentioned  as  a  foreign   people  6  to   whom 

1  As.     Ash. 

2  Encycl.  Britannica,  Art.  Egypt,  p.  730 ;  Brugsch,  I.  62.  Compare  Lauth,  Aeg. 
Chronol.  8,  9,  tables  II,  III.  It  is  agreed  by  all  Egyptologists  that  the  founder  of  the 
Egyptian  state  is  no  legendary  personage.  He  changed  the  course  of  the  Nile,  to  gain 
the  ground  on  which  Memphis  could  be  buiit.  Was  killed  by  a  hippopotamus.  "  All 
this  has  a  distinctly  historical  aspect !  "  Athothis  was  a  physician  and  wrote  astro- 
nomical books  !  Is  this  historical,  or  the  mythology  of  Thoth  ?  The  circumstance  that 
dynasties  of  the  Gods  were  introduced  into  the  lists  of  the  kings  and  that  Mina  (Menes) 
leads  all  the  lists  adds  no  credibility  to  the  lists,  but  suggests  the  idea  that  the  priests 
tinkered  them  according  to  a  general  plan.  Manetho's  numbers  are  cyclical. — Saal- 
schulz,  p.  30,  quotes  Boeckh. 

3  Encycl.  Britannica,  Art.  Egypt. 
*  Brugsch,  I.  198. 

5  ibid.  I.  255. 

8  ibid.  I.  258,  277.  When  the  Hyksos  were  driven  out  of  Egypt  the  Cham  re- 
mained, and  though  regarded  as  a  foreign  people,  were  evidently  on  terms  of  friendly 
intercourse  with  their  new  rulers.  Thus  the  first  monarch  of  the  eighteenth  dynasty, 
Aahmes,  the  king  who  expelled  the  Hyksos,  speaks  in  one  of  his  inscriptions  of  "  stones 
drawn  by  oxen  which  were  brought  hither  and  given  over  to  the  foreign  people  of  the 
Fenekh."     Hence  it  is  plain  that  in  lower  Egypt  there  were,  in  addition  to  the  Hebrews, 


THE  ASARIANS  IN  EGYPT.  121 

stone  is  delivered.  The  name  Ramses  appears  to  be  the  Sy- 
rian '  ram,'  '  ramas,'  and  the  name  Merira,  in  Egyptian,  bears  a 
strong-  resemblance  to  Merari  in  Hebrew.  The  Shepherds 
were,  it  is  said,  expelled  by  king  Ahmes.1 

In  the  fourth  generation  they  shall  return  here,  For  the  distress  of  the 
Amorites  is  not  yet  completed. s — Genesis,  xv.  16. 

When  a  boy,  Esau  (Set)  rode  upon  an  ASS. — Kabbala  Denudata,  II.  209. 

Typhon  (Seth)  fled  away  on  an  ASS  from  the  battle,  for  seven  days,  and 
(then)  begat  the  boys  Ierusalem  and  Ioudaeus. — De  Iside  et  Osiride,  31. 

Idumaens  and  Iudaeus  were  said  to  be  sons  of  Semiramis. 
— Stephanus  Byzantinus.  Esau  (Asu,  the  Evil  Spirit)  in- 
cludes the  Amalekites ;  Jervis  says  (Genesis,  466,  467)  '  the 
names  of  the  sons  of  Aesau  are  still  legible  on  this  whole  tract 
of  country  from  Egypt  to  the  Euphrates,  being  preserved  in 
the  national  denominations  of  the  great  Arab  tribes  which 
people  it  at  the  present  day.'  There  is  a  tradition  that  the 
Amalekites  anciently  conquered  Lower  Egypt.  '  Arabian 
tradition  is  constant  in  affirming  the  flux  and  reflux  of  the 
Edomite    tribes,3    under    the    general    name    of    Amalekites 


two  distinct  populations  of  Semitic  race— the  Charu  or  Fenekh,  and  the  Hyksos  or 
Shasu,  who  were  as  different  from  one  another  as  were  the  Sidonians  and  the  Edomites 
to  whom  they  were  respectively  akin. — I.  Taylor,  I.  151. 

1  Sayce,  Herodot.,  I.  327,  328 ;  Chabas,  les  Pasteurs,  43-47.  Aahmes,  is  Amosis. 
Seti  and  Ramses  are  Semitic  names.  These,  like  Aahmes,  fought  against  Pelusium  and 
the  Philistines.  But,  as  Exodus,  i.  11,  states  that  the  Ghebers  or  Hebrews  from  Hebron 
(from  Abaris  V)  built  Ramses,  and  as  Ahmes  leads  the  xviiith  dynasty  while  the  first 
Ramses  begins  the  xixth  dynasty,  the  Exodus  could  not  have  happened  in  the  time  of 
Ahmes  unless  the  two  dynasties  were  contemporaneous.  Compare  ha  Bar-im,  2  Sam. 
xx.  14,  with  the  ancient  deity  name  Abar  or  Bar. 

2  This  obviously  refers  to  the  expulsion  of  the  Hyksos  from  Egypt.  Because  the 
Amorites  (and  Khatti)  were  strangers  in  Egypt,  '  in  a  land  not  their  own.'  Moreover, 
Ramses  II.  fights  the  Khatti  ! 

3  All  the  melechs  (kings,  chiefs)  of  Arabia,  and  all  the  melechs  of  Harb  that  dwell 
in  Medbar  (the  Desert). — Jeremiah,  xxv.  24. 

Harb  covers  Nabathea,  Arabia  Petraea  and  Inland  Arabia,  from  Kasim  towards 
Medineh  and  Mecca.  The  Beni  Harb  composed  the  main  population  of  the  Hijaz,  now 
as  of  old.  The  Harb  nation,  as  described  by  Burckhardt,  is  subdivided  into,  at  least, 
twenty  great  tribes  ;  distinguished  from  each  other  by  as  many  denominations,  family, 
characteristic,  or  territorial ;  and  occupying  a  tract  of  country,  extending  in  its  great- 
est length  north  and  south,  about  seven  degrees  and  a  half,  between  Heymediyeh,  on 
the  borders  of  Kasim,  and  Hali  on  the  confines  of  Yemen  ;  and  in  its  greatest  breadth 
east  and  west  nearly  five  degrees  and  a  half,  from  Kasim  to  El-Khedheyreh  on  the 
coast  of  the  Hijaz. — Jervis,  Genesis,  102,  384-3S7  ;  Dunlap,  Sod,  I.  200  ;  Wetzstein, 
88.     Carb   is  derived  from  kerabh  'war'  and  kaurabh  'to  fight.' — Jervis,  386.     Kie- 


122  THE   GHEBERS   OF  HEBRON. 

throughout  the  eutire  length   of  this   country.'— Jervis,  471. 
See  Ockley's  Hist.  Saracens,  I.  57,  58. 

My  sword  shall  be  bathed  in  heaven,  lo  it  shall  come  down  upon  Idumea,  and 
upon  the  people  I  have  anathemized,  to  judgment. — Isaiah,  xxxiv.  5. 
Thus  Asau  dwelt  in  Mt.  Seir.  Asau,  Edom  ! — Genesis,  xxxvi.  8. 

The  priestly  order  in  the  Delta  was  in  close  sympathy  with 
if  not  derived  from  the  temples  of  Philistia,  Syria  and  the 
Negeb.  The  Philistians  or  Phoenicians  may  have  erected  the 
pyramids,1  and  the  Arabs  have  come  in  later  as  Horsemen  or 
Hyksos. 

Prof.  A.  H.  Sayce  says 2  that  "  The  name  (Dumu-zi)  was 
translated  by  the  Semites  '  Timmuz  (or  Dimmuz)  of  the  flood  ' 
(W.  A.  I.  ii.  47,  29),  and  the  solar  character  of  the  deity  was  in- 
dicated by  writing  his  name  with  ideographs  that  signified 
'  the  maker  of  fire '  (tim-izi)."  The  matter  begins  to  look  more 
serious  when  we  find  in  Josephus,  contra  Apion,  an  Egyptian 
king  Timaus  (Tammuz-Timmuz  ?)  mentioned  by  Manetho  in 
the  2nd  book  of  his  history  ;  when  no  Egyptian  king's  name, 
resembling  Timaus,  is  found  except  Manetho's  Tamphthis  of 
the  fourth  dynasty.  It  follows,  then,  that,  by  Timaus,  Mane- 
tho meant  either  Tammuz  or  Tamphthis.  In  the  one  case,  his 
account  of  the  Hyksos  period  is  confessedly  mythic  ;  in  the 
other,  Heeren's  and  Knotel's  hypothesis  is  confirmed,  that 
the  Syrians  built  the  pyramids,  entering  Egypt  at  least  as 
early  as  the  4th  dynasty.  Compare  the  name  of  the  Hebrew 
priest  Merari 3  with  that  of  Merira,  an  Egyptian  Priest-king  of 
the  Sixth  dynasty,  whose  pyramid  has  been  found  within 
about  seven  years. 

The  list  of  Tunra  appears  on  his  tomb  4  at  Memphis.     For 

pert's  Map  places  the  '  Beni  Harb '  as  far  south  as  towards  Mecca,  about  latitude  22. 
C.  Ritter.     Berlin,  1852. 

Genesis,  xxii.  5 :  Et  fuit  mihi  bos  et  asinus,  quasi  diceret  Esauum  et  Iismaelem 
fuisse  sub  ipso  ;  quin  et  innueret  illorum  surculos  qui  sunt  serous  et  ancilla.— Kabbala 
Denudata,  II.  209. 

1  They  shall  remove  the  corpses  of  their  kings  far  from  Me. — Ezekiel,  xlii.  9. 
This  refers  to  the  burial  of  the  Hebronite-Khethite  and  Kananite  kings  in  the  High 
Places  of  Judea  and  Phoenicia.  l  All  the  kings  of  the  Khatim  '  is  an  expression  in  2 
Chronicles,  i.  17. 

=  Sayce,  Hibbert  Lect.  1887,  pp.  232,  233. 

3  Exodus,  vi.  16.     Ar  and  Ra  are  solar  names.     Mer  means  "loved  "  in  Egyptian. 

4  But  Tunra  (Don  Ra,  Adon  Ra)  mentions  Ramses  II.  of  the  19th  dynasty.  De 
Rouge  does  not  understand  why  Tunra  leaves  out  the  first  five  cartouches  (beginning 


THE  A8ABIAN8  IN  EGYPT.  123 

some  reason  he  does  not  begin  with  Menes,1  but  skips  the  first 
five  kings  that  Manetho  mentions.  Living  at  Memphis,  Tunra 
ought  to  have  known  the  line  of  earliest  Memphite  hings  better  than 
the  Thebans  who  lived  after  the  destruction  of  the  Memphian  in- 
stitutions at  Ghizeh ; 2  better  than  Manetho  of  Sebennytus  who 
lived  in  the  time  of  Ptolemy  2nd.  The  priests  in  the  time  of 
Seti  I.,  like  Manetho,  began  the  list  of  kings  with  Mena.  They, 
if  they  had  known  earlier  kings  than  Mena,  would  of  course  have 
mentioned  them  in  their  lists!  The  fixing  upon  .Mena  as  the 
first  king  exposes  their  hand;  for  the  Tunra  (Sakkarah)  list 
begins  with  the  fifth  king  after  Mena,  showing  that  the  first 
five  king-names  were  not  in  the  Memphite  list,  but  in  another 
list  of  as  late  a  period,  inscribed  under  a  hostile  dynasty. 
Manetho  has  thus  limited  the  line  of  Egyptian  kings  to  Mena, 
while  the  Sakkarah  monument  limits  it  to  Merbaipen.  Mane- 
tho drew  up  his  list  of  dynasties  partly  in  accordance  with  the 
Theban  records  of  the  19th  dynasty. 

Ever  since  Kepheus3  dwelt  in  the  land  of  the  South. — Nonnus,  II.  682. 

Now  Abrahm  left  the  neighborhood  of  Khebron  (Hebron)  in 
the   Mountains  of  the  Amorites  above  the  Khatti  and  jour- 

with  Menes)  in  the  list  of  Seti  I.  at  Abydos.  Perhaps  he  had  not  heard  of  them,  or, 
being  informed,  looked  upon  the  introduction  into  the  historical  annals  of  such  names 
as  an  innovation,  or  considered  these  names  mythic. 

1  Men  is  the  Moongod  of  Asia  Minor.  There  were  more  than  1300  years  between 
Mena  (Menes)  and  Solomon. — Josephus,  Antiq.  viii.  6,  2.  This  would  make  Mena 
reign  before  b.  c.  2300. 

2  Tunra's  list  has  been  said  to  have  been  less  carefully  made.  His  record  clearly 
varies  from  that  of  Seti  I.,  and  is  not  written  with  the  same  hieroglyphs.  But,  in  spite 
of  this,  Tunra's  inscription  would  not  have  left  out  the  names  Mena  and  Teta  if  it 
was  universally  admitted  by  the  priests  of  Memphis  at  the  commencement  of  the  lflth 
dynasty  that  Mena,  Teta,  Atota,  Ata,  Khetkhet  (Kenkenes)  preceded  Merba-Mer- 
baipen.  Having  got  up  so  near  to  the  head  of  Seti's  list,  the  probability  is  that  Tun- 
ra's list  would  have  included  the  commencement  of  it  if  Seti's  canon  had  been  gener- 
ally confessed  to  be  the  true  record  at  the  time  Tunra's  inscription  was  made.  The 
Sakkarah  tomb  leaves  out  a  king's  shield  that  in  the  table  of  Seti  stands  between 
Merba  and  Kabeh. — See  De  Rouge,  Recherches,  plates  I..  IT. 

3  The  Giant  constellated  in  the  North  is  Kepheus.  Orion,  says  the  Jewish  legend, 
was  not  drowned  during  the  Deluge.  He  was  so  tall  that  he  waded  through  the  waters. 
Og  as  a  remnant  of  the  Giants  left  his  bed  in  Rabbath  (Dent.  iii.  11).  The  rabbins 
tell  how  the  Giant  Og  (Aug)  escaped  destruction  during  the  Deluge  because  he  was  so 
tall. — Massey,  II.  245.  AugS  means  light ;  and  Aug's  name  shows  him  to  have  been 
one  of  the  Sons  of  Light,  the  Star-Angels,  or  Constellations. 

As  a  mere  name,  Keph  seems  to  be  allied  to  Kefa,  Kouph.  Khufu,  Iakouph,  Akub, 
Iakoub,  and  Iakab.  Thus  we  have  the  terminations  in  eb  and  ef,  Horeb,  Tunep. 
Joshua,  xi.  1,  Achasaph. 


124  THE   GHEBERS  OF  HEBRON. 

neyed  thence  to  the  land  of  the  Negeb  and  settled  between  Kad- 
esh  and  Sur.  As  Sarah  had  an  Egyptian  maid,  Abrahm's  jour- 
ney seemed  to  be  on  the  direct  road  to  Egypt,  just  a  straight 
route  from  the  Midianites  near  the  Salt  Sea  at  the  Ghor,  pick- 
ing up  the  Amalekites  on  his  way,  to  Egypt.  The  Khatti,  the 
Amu,  and  the  Shasu  l  were,  very  likely,  with  him  at  Kadesh. 
Whether  this  account  of  Abrahm's  movement  to  the  South 
(Gen.  xx.  1)  has  any  sub-reference  to  the  first  entrance  of  the 
Shepherds  into  Egypt,  who  knows !  At  all  events  these  Desert 
people  were  Shepherds  and  Nomads  (Munk,  Palest.  356,  357). 
Kadesh  is  '  Ain-mi-Saphat,'  not  remote  from  Beer-Saba  (Saba- 
tun  ?),  near  the  Amalekite  country.  The  Amalek  had  Egyptian 
slaves,  and  may  have  supplied  Abrahm  with  such. 

In  tombs  of  the  first  three  Egyptian  dynasties  unknown  and 
unusual  forms  of  hieroglyphs  are  common.  They  look  of 
older  character.  The  specimens  of  their  language  are  too  few 
to  form  an  opinion.  Certain  formulas  that  later  are  common 
appear  wanting  (semblent  etre  inconnues).  The  functions  of 
the  deceased  are  often  peculiar  to  the  period  and  untranslat- 
able. All  in  the  writing  as  well  as  in  the  sculpture  presents 
something  strange  to  the  eye.2 

And  the  Abrahm  (Shepherds)  went  down  into  Misraim. 

And  then  the  unspeakably  great  burning  Aither  was  elevated 
And  all  the  stars  are  seen  :   and  the  Shepherd  rejoiced  in  his  heart. — Homer, 
II.  viii.  559. 

Abrahm  is  Father  of  the  Idumeans,  the  Kub,  and  the  Taqab. 
The  Khoubu  Iacobites  got  into  Egypt.  Moving  from  Abaris 
upon  Xois  the  Shepherds  took  it  and  founded  there  a  Xoite 
(Choite?)  dynasty  484  years  before  Aahmes3  (b.c.  16G7),  that 
is,  2151  B.C.  They  take  Memphis  4  B.C.  2120.  They  conquer 
Upper  Egypt  two  years  after.  Shepherds  and  Thebans  reign 
together 5  451  years.6     Monuments  belonging  to  the  fifth  and 

1  Shos,  Shasah,  in  Hebrew  mean  to  rob,  plunder,  and  pillage.  Therefore  the 
Egyptian  Shasu  were  the  Amalek. 

2  Mariette,  Tombes  de  l'Ancien  Empire,  p.  13. 

3  See  Heeren,  Africa,  II.  191,  411. 

4  From  Menes,  B.C.  2224  to  1932  when  the  Shepherds  took  Memphis  the  Memphite 
line  lasted.— Palmer,  Egyptian  Chron.  I.  291,  300. 

5  Saulatis  rendered  the  Theban  kings  tributary. — Jos.  contra  Apion,  I.  1039. 

6  Knotel,  System,  33,  38.  If  we  doubt  Manetho  (and  Josephus  puts  the  stay  in 
Egypt  at  511  years)  it  is  obvious  that  Saulatis  (19  years),  Benon  (44),  Hapa  Kanana 


THE  ASARIANS  IN  EGYPT.  125 

sixth  dynasties  have  been  found  in  Memphis  and  Elephantine  ; 
and  the  colossi  of  the  13th  Theban  dynasty  have  been  discov- 
ered at  San '  (Tanis),  which  Mr.  Sayce  thinks  inconsistent  with 
the  view  that  the  13th  and  14th  (Xoite)  dynasties  were  contem- 
poraneous. The  Thebans  finally  succeeded  in  making  them- 
selves masters  of  all  Egypt.  Then  occurred  the  first  expulsion 
of  the  foreigners  from  Egypt  after  the  victorious  Thebans  had 
penetrated  into  the  Delta.  One  of  the  selected  temple-lists 
(from  the  catalogue  of  38  Theban  kings  in  Eratosthenes  in  the 
3d  century  B.C.)  calls  Menes  a  Theban,  which  shows  plainly  the 
source  from  which  it  was  derived.12  Therefore  the  priests  in 
later  times  had  a  motive  to  make  as  much  of  a  show  for  The- 
ban antiquity  and  dynasties  as  they  could,  on  paper.  It  looks 
as  if,  while  he  excluded  the  Theban  kings  that  were  contempo- 
raneous with  Manetho's  21st  dynasty  at  San,  very  little  was 
known  to  Manetho,  except  vague  traditions,  prior  to  the  pyra- 
mid period  of  the  fourth  dynasty  at  Memphis  ;  and  the  con- 
quests of  Ousirtasen  I.  in  Nubia  (in  the  12th  dynasty)  have  a 
tendency  to  show  that  the  rule  of  the  Memphian  kings  above 
Philae  had  not  amounted  to  much  that  was  permanent  in  that 
direction  previously.  In  fact,  the  collapsed  fragments  of  dy- 
nasty names,  strewn  over  pages  466-468  of  Sayce's  Herodotus, 
in  their  ruin  leave  room  to  suspect  more  than  we  perhaps  can 
verify  in  reference  to  Manetho  and  the  chronographers  who 
have  made  use  of  him.  One  thing  at  least  we  can  get  from 
Josephus,  and  this  is  his  opinion  that  there  were  kings  in  the 
Thebaid,  and  that  considerable  forces  could  be  raised  :  for  he 
says  that  "  the  kings  from  the  Thebaid  and  from  the  rest  of 
Egypt  rose  up  against  the  Shepherds."3  Seth,  identified  with 
Bal  and  probably  with  Taut  or  Tot,  the  God  of  the  Hyksos  and 
Kananites,  is  found  at  Memphis  and  Lake  Mceris.  His  symbol 
is  found  immediately  after  the  sparrow-hawk  of  Horus  in  the 
local  cults,  and  he  is  located  in  Abaris  and  Tanis.  In  Lower 
Egypt  the  Seth-cultus  belonged  more  particularly  to  Mem- 
phis and  the  north-eastern  Delta.  No  evidence  that  it  existed 
in  Upper  Egypt. — E.  Mayer,  Set-Typhon,  47. 

(36),  Arakles  (49),  Staan  (50),  Apapi  (01),  did  not  live  all  that  time,  and  some  consci- 
entious individual  may  have  added  another  Hyksos  dynasty  of  the  same  names  as  a  pro- 
test against  Egyptian  chronology  in  general.     Vide  Sayce's  Herodotus,  p.  400. 
»  Sayce,  p.  316. 

2  Sayce,  p.  318. 

3  Josephus,  contra  Apion,  1040. 


126  THE  GHEBERS  OF  HEBRON. 

In  the  nature  of  thing's,  there  is  every  reason  to  hold  that 
there  were  several  invasions  by  the  Syrians  and  Arabs.  Not 
only  does  "  Exodus  "  indicate  a  tendency  in  the  direction  of 
Egypt  on  the  part  of  the  Arabs,  but  the  proximity  of  the  Karu 
and  Karetini  (Philistians  of  Gerar  and  Accaron,  Ekron)  invited 
them  to  enter,  following  the  line  of  the  coast ;  and  Africanus* 
especially  mentions  the  "  Phoenician  kings "  in  Memphis. 
Then  we  have  the  Menephthah  campaign  ;  and,  still  later  Mr. 
Sayce  puts  the  "  recovery  of  the  kingdom  from  the  Phoenician 
Arisu"  under  User-ka-ra  Sotep-en-ra  Set-nekht  Merer  Mi- 
Amun,  the  first  king  of  the  twentieth  dynasty.1 

Thebes  is  the  capital  of  the  Middle  Empire,  and  a  new 
deity,  Amun,  the  God  of  Thebes,  presides  over  it.  Its  princes 
were  long  the  vassals  of  the  legitimate  dynasties  of  Herakle- 
opolis.  The  first  of  whom  we  know,  Entef  I.,  claimed  to  be  no 
more  than  a  simple  noble.  His  son,  Mentuhotep  I.,  still  calls 
himself  hor,  or  subordinate  king,  and  it  is  not  until  three  gen- 
erations afterwards  that  Entef  IV.  throws  off  the  supremacy  of 
the  sovereigns  in  the  north,  assumes  the  title  of  monarch  of 
Upper  and  Lower  Egypt,  and  founds  the  Eleventh  dynasty. — 
Sayce,  Herod.,  323-325. 

Manetho  held  that  the  fourth  Egyptian  dynasty  was  a  for- 
eign dynasty.2  August  Knotel  believed3  that  there  has  been 
but  one  dog-star  period  in  Egyptian  history  altogether,  the 
known  one  from  B.C.  1322  to  a.d.  139,  after  they  had  invent- 
ed an  intercalary  day  once  in  four  years  ;  that,  therefore,  all 
earlier  dog-star  periods  have  only  an  astrological  value.  The 
Shepherd  Philition  (Philistion)  is  a  collective  name  of  Phoeni- 
cian or  Philistian  Shepherds,  hence  Cheops  (Goub,  Khufu)  and' 
Kephren  (Khafra)  are  put  forward  as  Shepherd  Kings.  The 
hatred  which  the  Egyptians  felt  towards  their  pyramids,  the 
severe  repression  of  the  religion  and  the  oppression  of  the 
whole  people  by  Cheops  (Khufu)  and  Kephren  (Khafra)  make 
this  seem  probable,  and  Knotel  considers  the  first  three  dy- 
nasties as  the  Old  Monarchy  and  Manetho's  fourth  dynasty  the 
first  Hyksos-dynasty.  Consequently,  all  the  following  dynas- 
ties to  the  twelfth  (Shepherd  dynasty)  were  kings  of  foreign 
origin  but  who  had  become  completely  established  in  Egypt.4 

1  Sayce,  400. 

2  Heeren,  Africa,  II.  197,  411. 

3  with  Boeckh. 

4  Knotel,  10,  12. 


THE  ASARIANS  IN  EGYPT.  127 

Abrahm  means  Phoenician  Shepherds  and  Arab  nomads. 
Josephus  had  made  up  his  mind  probably,  when  he  replied  to 
Apion,  that  he  should  endeavor  to  show  that  the  Hyksos  were 
his  own  Jewish  ancestors.1  And,  as  far  north  as  Hebron,  he 
was  perhaps  correct.  Josephus  would  have  accepted  almost 
any  Phoenician  or  Chethite  Shepherd  King-  as  a  forefather,  it 
is  supposed,  since  he  either  suspected  or  well  knew  that  the 
ancestors  of  the  Memphian,  Xoite  (Choite)  and  Herakleopoli- 
tan  dynasties  had  been  either  Phoenicians,  Philistians,  Karu, 
Amalekites  or  Arabs.  But  he  had  Exodus,  i.  11,  before  him, 
which  made  it  desirable  to  get  a  Hyksos2  ancestry  a  little 
later  than  the  time  of  Ramses  (as  the  city  Ramses  mentioned 
in  Exodus,  i.  11,  was  not  an  easy  obstacle  to  get  around). 
Hence  he  wanted  something  posterior  to  B.C.  1500-1400  on 
which  to  rest  his  argument. 

A  perishing  Syrian  my  father,  and  he  '  went  down. '  to  Misraim.  —  Deu- 
teronomy, xxvi.  5. 

According  to  Petrie,  p.  209,  each  of  the  three  greatest  pyra- 
mids at  Gizeh  has  a  temple  on  the  eastern  side  of  it.  The 
ruins  of  the  temples  of  the  Second  and  Third  pyramids  still 
remain ;  and  of  the  temple  of  the  Great  Pyramid  the  basalt 
pavement  and  numerous  blocks  of  granite  show  its  site.  Khu- 
fu's  temple  is  more  destroyed  than  the  others,  the  causeway  of 
it  being  larger  and  more  accessible  from  the  plain  than  are 
the  causeways  of  the  temples  of  Khafra  and  Menkaura.  In  all 
the  tombs  of  the  age  of  the  Pyramids  the  kings  are  called  the 
Great  Gods 3  and  had  more  priests  than  any  of  the  original 
deities.4  On  the  walls  of  the  burial  chambers  of  Una,  Teta, 
Merira,  and  Merenra,  of  the  5th  and  6th  dynasties,  incised  in- 

1  Dunlap,  Vestiges,  265  ;  Josephus  c.  Apion.  I.  1040,  1041,  1052. 

•  Sayce,  Herod.  I.  4(50,  gives  the  Semitic  names:  Saites  (19),Benon  (40),  Arkles 
(.'SO),  Aphophis  (14),  =  103  years.  Petrie,  Tanis,  I.  p.  12,  admits  that  the  Hyksos  are 
a  Semitic  people  ;  so  does  Josephus.  The  latter  derives  his  origin  from  the  Khati 
(the  Beni  'Heth). — Ezekiel,  xvi.  3.  The  Arabs  deduce  descent  from  the  mother's  side. 
The  Khati  bore  sway  from  Khebron  ('Hebron)  to  Arad  on  the  south,  to  Gaza 
(Azah)  on  the  west  ;  very  much  as  the  Sheikh  Arari  to-day  (of  a  countenance  somewhat 
Israclitish)  rules  over  nearly  the  whole  of  ancient  Edom  from  Mount  Serbal  in  the 
Sinaitic  peninsula  to  the  neighborhood  of  the  Dead  Sea.  So  that  the  Khati  may  have 
been  Hyksos,  enough  to  suit  Exodus  and  Josephus,  and  Audah. 

3nuteraa.  No  incised  inscription  in  the  three  largest  pyramids  at  Ghizeh.  But 
one  on  the  lid  of  Mcnkaura's  coffin. 

*  Petrie,  Pyramids,  p.  209. 


128  THE  GHEBERS  OF  HEBRON. 

scriptions  abound.     But  the  Phoenicians,  Philistians,  Amalek- 
ites  and  Shasu  poured  in,  carrying  with  them  the  Palestine 
habit  of  erecting-  temples  on  High  Places,  which  in  Egypt 
would  have  to  be  made  artificially,  not  having  such  natural 
elevations   as  those  of  Gabaon,  etc.     Diodorus  tells  us  that 
"  although  the  kings  built  them  for  their  own  burial  it  hap- 
pened that  none  of  them  was  interred  in  the  Pyramids.     For 
the  masses,  both  on  account  of  severe  labor  at  the  works  and 
many  cruel  and  violent  acts  done  by  these  kings,  indignantly 
held  them  to  blame,  and  threatened  to  tear  the  bodies  to 
pieces  and  despitefully  cast  them  out  of  their  tombs.     And 
therefore  when  he  was  dying  each  directed  his  relations  to 
bury  him  in  an  unknown  place  and  secretly."  1    This  is  one 
way  of  concealing  what  the  priests   did  not  choose  to  tell. 
They  were  proverbially  uncommunicative  ;  and  such  a  story 
about  the  greatest  works  of  man  leads  us  to  suppose  a  religious 
motive  for  the  erection  of  the  two  largest  pyramids  at  Gizeh. 
But  the  king  may  have  been  buried  in  the  Great  Pyramid. 
As  the  Bible  mentions  that  the  Kananites  buried  their  kings  in 
the  High  Places,  it  is  not  unreasonable  to  assume  that  around 
Khufu's  Pyramid  others  would  be  built.     To  Saturn  and  Osiris 
the  power  over  Darkness  was  ascribed.     Osiris-Saliou,  God  of 
the  star  Orion,  was  conductor  of  souls  in  the  other  world.2    The 
God  Aton  was  at  Memphis.3    The  Semite  beheld  his  Saviour 
in  Mithra-Adoni-Ia'hoh.     Osiris  was  the  Egyptian  Saviour, 
their  Light  of  the  world.     Typhon  is  the  darkness  of  night.4 
The  Mount  of  Adon  was  near  where  we  see  the  Dipper? 

1  Diodor.  Sic.  I.  53,  p.  74. 

2Maspero,  Guide  du  Muse'e,  161. 

s  ibid.  42.  Adon  as  a  mere  name  was  called  in  Egypt  Aten,  and  Atunis  in  Italy  ; 
(compare  Tunep  and  Tunis).  With  Aton  compare  the  name  Tonach  in  Joshua,  xxi. 
23,  25.  The  doctrine  of  Light  and  Dark?iess  (symbolized  in  the  story  of  Adonis)  was 
familiar  to  the  Egyptians.  It  was  the  main  theory  of  the  Oriental  Philosophy,  appear- 
ing not  only  in  the  myth  of  Iacchos  but  even  in  the  account  of  paradise.— Gen.  i.  5- 
16;  ii.  8,  9;  iii.  15-24;  Isaiah,  v.  20. 

<  noctu  venantem.— de  Iside,  18.  The  Hindus  fear  the  spirits  of  night,— the  reign 
of  darkness. 

I  form  the  Light  and  create  Darkness.*— Isaiah,  xlv.  7. 

Thou  dost  fill  at  daybreak  the  place  of  his  secret  eye  in  On.— Litany  of  Shu.— Rec- 
ords, x.  139. 

Ra  commenced  with  the  earth,  and  passing  through  the  heaven  stops  in  the  region 
of  the  Depth  Hades,  in  which  he  seems  to  wish  to  stay.  — Lenormant,  les  origines,  I.  452. 

s  Massey,  II.  169 ;  Isaiah,  xiv.  13.  The  Qiblah  of  the  Iezidi  and  Sabians  is  the 
pole  star. — Chwolsohn,  Ssabier,  I.  299. 

*The  One  principle  of  the  universe,  according  to  the  Egyptians. —Cory,  p.  321. 


THE  ASARIANS  IN  EGYPT.  129 

Starting-  from  the  ascertained  datura  of  the  Menophres-era,1 
according  to  which  in  B.C.  1322  the  heliacal  rising  of  Sirius 
took  place  on  the  first  day  of  Thoth,  and  reckoning  backwards, 
it  follows  that  in  the  years  B.C.  3010-3007  the  9th  of  Epiphi  of 
the  lunar  year  (Wandeljahr)  happened  on  the  first  of  Thoth  of 
the  fixed  year ;  which  event  the  Papyrus  Ebers  marks  as  oc- 
curring in  the  9th  year  of  king  Ba-kerh-ra  (Bicheris,  in  Mane- 
tho)  of  the  4th  dynasty,  being  next  but  one  to  Men-kau-ra,  and 
next  after  Batoises,  in  Manetho's  list.2  A  glance  at  the  Aby- 
dos  and  Saqqarah  lists  shows  that  what  Manetho  wrote  Bat- 
oises the  other  lists  wrote  (Tatefra  or)  Batatef.  It  shows  that 
Kha-f-ra  in  these  two  lists  immediately  followed  Batatef,  while 
in  Manetho's  list  Bicheres  follows  next  to  Batoises.  The  vari- 
ations are  striking,  but  the  resemblances  even  more  to  be 
observed ;  for  a  comparison  between  the  names  Tat-ef-ra 
and  Kha-f-ra  might  be  instituted,  with  a  resulting  suspicion 
against  these  names  as  possibly  manufactured.  Another 
thing  is  not  to  be  left  out  of  sight.  There  were  many  pyra- 
mids besides  those  'three  largest  ones  at  Gizeh  ; '  but  is  there 
any  evidence  that  the  others,  such  as  the  pyramid  at  Abu 
Boash,  or  those  of  Dahshur,  had  temples  annexed  to  them  on 
the  east  side,  as  at  Gizeh?  Mr.  Petrie  mentions  temples  to 
the  three  great  pyramids  at  Gizeh,  the  remains  of  them  are 
there.  These  are  all  that  he  speaks  of.  So  with  the  pyram- 
idal tombs  of  Pepi  and  Merenra,  no  temples3  to  them  that 
we  remember  seeing  mentioned ;  Sanefru  (Snofru)  had  no  pyr- 
amid and  no  annexed  temple.  Khufu  had  both.  The  superb 
temples  annexed  to  the  three  pyramids  at  Gizeh  seem  to  have 
indicated  something  more  religious  than  the  deification  of  a 
king  or  kings  ;  and  the  Pitcher  and  Bam  are  symbols  apper- 
taining to  a  deity,  like  Num,  Kneph,  Seb,  Osiris,  etc.  It  is  to 
be  noted  that  Khnoumu-Khufu  (scrawled  in  red  ochre)  was 
not  written  Avhere  it  could  be  seen,  but  in  one  of  the  'chambers 
of  construction,'  one  of  the  attic  spaces  left  vacant  to  prevent 
too  much  weight  resting  on  the  'king's  chamber,'  and  only 
reached  by  difficult  climbing  up  a  perpendicular  well.  So 
that  at  the  quarry  some  workman  must  have  written  it  on  one 

1  Lauth  has  shown  that  the  era  of  Menophres,  mentioned  by  Theon,  came  to  an 
end  in  B.C.  1331,  and  Menophres  must  have  reigned  B.C.  2781.—  Sayce,  Her.  350,  note. 

2  See  Diimichen,  Die  erste  bis  jetzt  aufgefundene  sichere  Angabe  iiber  die  Regier- 
ungszeit  eines  iigypt.  Konigs  aus  dem  altcn  Reich,  pp.  8-16. 

3  No  temple  annexed  to  the  tomb  of  Teta,  first  king  of  the  Sixth  dynasty. 

9 


130  THE  (JHEBER8  OF  HEBRON. 

of  the  blocks  while  the  pyramid  was  in  course  of  erection, 
otherwise  it  would  have  been  written  or  incised  in  the  '  king's 
chamber '  or  at  least  some  accessible  portion  of  the  structure. 
Now  the  sarcophagus  in  the  Great  Pyramid  bears  no  inscrip- 
tion, and  is  too  larg'e  not  to  have  been  placed  in  position  before 
the  roof  was  put  on,  as  it  is  nearly  an  inch  too  wide  for  the 
beginning  of  the  ascending  passage. — Petrie,  Pyramids,  p. 
216.  It  is  hardly  probable  that  the  scrawls  of  Khufu's  oval 
may  have  been  intended  to  represent  Bal,  who,  by  a  certain 
theory  of  the  priests,  was  regarded  as  Saturn  (Adon,  Bimnion, 
descended  to  Hades),  Osiris,  and  Sol.1  Still  the  pyramid's 
temple  was  located  towards  the  east  in  order  to  face  the  '  Sun- 
rise of  the  Resurrection,'  and  the  North  Gate  faced  Orion.  As 
Mena  and  Teta  had  their  priesthoods,  there  is  no  reason  why 
every  king  should  not  have  had  his  priests.  But  Mena  and 
Teta  are  open  to  the  suspicion  of  being  names  of  the  Moon- 
god  and  Tat  (Taut,  Hermes)  ;  while  Khufu  seems  to  be  an 
altered  name  of  Kiib  (Saturn).  This  makes  the  difference  be- 
tween the  Gizeh  names  and  other  kings'  names.  The  Great 
Pyramid  was  in  a  graveyard  of  the  priests  and  nobles. 

Savage  Saturn  (Kronos1)  devourerof  young  children, 

Born  from  heaven,  earth's  hollow  concealed. — Nonnus,  xxvii.  54,  55. 

Khufu's  cartouche  was  found  on  the  blocks  of  the  Great 
Pyramid,  and  it  is  sometimes  spelled  Kh-f-u  (Kefu).  But 
Kheops  built  the  vast  monument  of  his  religion  at  a  period  so 
remote  from  the  time  where  the  certain  data  of  profane  his- 
tory begin,  that  we  have  no  measure  with  which  to  estimate 
the  width  of  the  abyss  which  separates  the  two  epochs.  The 
Fourth  Egyptian  dynasty  appears  in  the  presence  of  extreme 
civilization.  Khufu  marries  Sat-t  (Sat,  with  a  feminine  ter- 
mination t)  the  daughter  of  Sanefru  (at  a  period  when  the 
obelisk  was  already  erected  to  the  Sun).  Sate  was  God  of 
Light.  Set  was  the  Sun,  sada  meant  fire,  flame,  el  sadi, 
"the  mighty"  firegod  Sat-uranos,  Saturn  (Karanos,  Kronos), 
while  Asat  (Ashat)  is  firegoddess  Asata,  Hestia,  Uesata, 
Vesta  !     Consequently,  Sat-t,  the  daughter  (?)  of  Saneferu  and 

1  Iliad,  xiv.  270,  272  mentions  '  all  the  Gods  beneath,  around  Saturn,' — '  that  dwell 
under  Tartarus.'  Compare  'Gods  ascending  out  of  the  earth.' — 1  Samuel,  xxviii.  13. 
The  Hebrew  here  presents  evidence  of  an  acquaintance  with  something  resembling  the 
Eleusinian  Mysteries. 


THE  ASAHIANS  IN  EGYPT.  131 

wife  of  Khufu,  has  the  name  of  Satis  the  firegoddess  of  Syria  ; 
for  Esat,  in  Ethiopic,  and  isatu,  in  Assyrian,  mean  "  fire." 
The  accompanying-  deities  of  this  period  of  the  Fourth  dy- 
nasty are  Saad,  Set,  Taut  or  Tat,  Khein,  Seb  (Sev,  or  Seph), 
Saf,  an  ancient  Goddess  of  books  and,  perhaps,  chronology  (?), 
at  Memphis  ;  Kneph,  Khnuin,  Hor,  Osiris,  Apis,  etc.;  and  all 
points  to  a  later  period  than  it  has  been  customary  to  se- 
lect as  the  date  of  the  pyramids.  In  fact,  the  profile  of  the 
'  hand  with  the  thumb '  is  read  d  and  t ;  so  that  Khufu's 
wife's  name  was  probably  Sad-t.  Diodorus  gives  Khufu's  2nd 
successor  the  name  Khabrues  (Herodotus  gives  Chephren) 
which  can  as  well  be  referred  to  the  Phoenician-Hebrew  roots 
cdbar,  gheber  or  chaber,  cabir,  as  to  the  Egyptian  root  kheper 
or  khopri.  Tunra  of  Memphis,  priest,  and  perhaps  author  of 
the  Sakkarah  list  of  kings,  has  clearly  the  name  Aton,  Atunis 
(Adon  Ra)  ;  he  must  have  lived  after  Ramses  II.  in  the  nine- 
teenth dynasty. 

Kal  tipovov  di/xrja'TVpa,  vi(tiv  8oivr)Topa  iraiSwv, 

ovpavudeu  yeyawTa,  KareKpvtfie  k6\itos  apovpr\s. — Nonnus,  xxvii.  54,  55. 

Neither  the  natives  nor  writers  were  agreed  as  to  who  built 
the  Great  Pyramid.  Some  said  that  it  was  constructed  by 
Khufu,  others  that  these  were  erected  by  other  kings,  for  in- 
stance, the  Greatest  by  Armais,  the  second  being  the  work  of 
Amosis,  and  the  third  that  of  Maron.1  Nonnus,  Dionysiac, 
xviii.  49,  mentions  Maron  as  Charioteer  of  Dionysus-Bromios. 
The  tomb  of  Kronos  (Saturn)  was  in  the  Caucasus  in  the 
mountains,  where  he  was  represented  as  the  devourer  of  chil- 
dren.'- Saturn-Kronos  came  into  the  country  of  the  South 
and  gave  the  entire  Egypt  to  the  God  Taaut.3  "  Kronos,  there- 
fore, whom  the  Phoenicians  call  Israel,  king  of  the  country, 
and  subsequently,  after  the  end  of  his  life,  established  in  the 
star  of  Kronos,  having'  an  only-begotten  son  (by  a  native 
nymph  called  Ain  Obret 4)  whom  on  this  account  they  called 
Ieoud,  the  Only -begotten  being  even  now  so-called  among  the 
Phoenicians,  when  very  great  dangers  befell  the  country  owing 
to  war,  adorned  his  son  with  the  regal  apparel  and,  having 

1  Inaron  in  Diodorus,  I.  p.  75,  §  64. 

2  Clementine  Homily,  v.  23. 

3  Orelli,  Sanchon,  p.  38. 

4  An  overflowing  spring. 


132  THE  OHEBERS  OF  HEBRON. 

erected  an  altar,  sacrificed  him  as  a  victim."  l  We  here  see 
what  was  done  on  Saturn's  altars,  even  in  the  cities  of  the 
dead  to  the  west  of  the  Nile.  His  temple  in  Egypt  was  out- 
side the  city  limits :  compare  the  location  of  the  Great  Pyra- 
mid outside  the  city  limits,  in  the  west,  in  the  mountain.  It 
was  the  common  idea  of  the  Gods  in  Egypt,  Phoenicia  and 
Babylonia,  that  they  wandered  about  there  during  their 
earthly  life,  taught  men  useful  inventions  and  arts,  where 
cities  and  monuments  built  by  them  and  even  the  places  of 
their  birth  and  death  were  everywhere  shown.2  The  Great 
Pyramid,  like  the  others,  faced  the  north,  but  its  orientation  is 
not  exact.  The  setting  out  of  the  orientation  of  the  sides 
would  not  be  so  difficult.3  The  attempt  at  correct  or  incorrect 
orientation  had  its  origin  in  religious  views,  probably  con- 
nected with  the  relation  of  Orion  to  Osiris.  Blessed  is  He 
who  comes  from  the  valley  of  the  shadow  of  death  a  corpse 
and  mummy,  yet  rises  from  Sheol  in  Orion  and  comes  out  from 
Orion,  preserved,  in  the  east  of  heaven  ! 

Kadmah  le  Shems  ! — Ezekiel,  viii.  16. 
Seven  miles  to  the  southeast  from  upper  Bethhoron  is 
Gabaon,4  whose  conical  summit  is  just  hidden  by  the  loftier 
peaks  of  Benjamin.5    There  was  the  Great  Highplace  at  Ga- 
baon, sacred  to  the  Lord  of  "  lightning  and  thunderbolt."  6 

The  Great  Waters  in  Gabaon. — Jeremiah,  xli.  12. 

The  temples  of  Mene  in  the  cities  of  Asia  Minor  stand  nearly 
always  on  heights.7 

The  name  Api  (Hapi)  was  already  given  to  the  Sacred  Sym- 
bol of  Water  when  the  oldest  pyramids  were  erected  near 
Memphis.  The  pyramid  age  precedes  the  11th  and  12th  dy- 
nasties and  seems  to  represent  the  Philistians  or  Phoenicians 

1  Philo  ;  in  Eusebius. — Movers,  p.  130.  The  Jews  were  called  (in  Assyrian)  Iaudi 
and  Iaudaai. — Schrader,  Keilin.  u.  d.  A.  T.  188.     Compare  the  name  Ieoud,  Judah. 

2  Movers,  124. 

3  See  Petrie.  125,  126,  211,  212. 

4  Gibeon.  Compare  the  names  Iakab,  Akabah,  Gaba,  and  Keb,  or  Kebo,  the  set- 
ting Sun. 

5  Newman's  Travels,  p.  280. 

8  Genesis,  ix.  14,  1(5;  Exodus,  xix.  16;  Judges,  i.  7  :  Adoni-bezek,  the  king's  name. 

7  Blau,  Beitrage  zur  phcinikischen  Miinzkunde,  in  Zeitschr.  D.  M.  G.  ix.  89.  With 
Mene  compare  the  names  Ar-mene  (Lunar  Mt.),  Armenia,  Harmene  (name  of  a  city), 
and  Harmonia  (Spouse  of  Kadmus). 


THE  ASARIANS  IN  EGYPT.  133 

in  Egypt.  In  ail  the  tombs  of  the  pyramid  age  the  kings  are 
called  Great  Gods  (nuter  aa),  and  had  more  priests  than  any 
of  the  original  deities.1  To  Khufu's  oval  are  prefixed  the 
creative  signs  of  Saturn,  the  water  jug  and  the  ram.  The 
Kufa  (probably  from  Negeb,  Philistia,  the  Red  Sea,  or  Lower 
Egypt)  in  name  resemble  Khufu  and  the  Kefa.~  The  ram  be- 
longs to  Amen,  the  water  to  Osiris,  while  Kneph  (Khnum- 
Khufu)  has  both  signs.  Old  heavy-kneed  Kronos,  lancing 
rain,  would  have  both  symbols,  the  water-jug  and  the  ram. 
In  the  case  of  the  Great  Pyramid  the  ancient  and  modern 
authorities  lead  to  a  doubt  whether  Khufu  ever  was  buried 
there.3  The  fact  that  Khufu's  grandson  has  the  hieroglyphs 
ka-ar-u  immediately  following  Khufu's  cartouche  suggests 
the  reading  Khufu-Karu  ;  agreeing  with  what  Herodotus  said 
about  the  presence  of  the  Philistine  Shepherd  and  his  flocks 
around  the  pyramids.  Khufu  built  the  Great  Pyramid  (per- 
haps as  a  tomb  of  Saturn)  expecting  to  be  buried  in  the  tomb 
of  Khnum  according  to  Palestine  custom.  In  the  two  cham- 
bers of  the  Great  Pyramid  there  were,  according  to  Edrisi, 
two  vessels  found  ;  no  body  nor  any  indication  of  its  former 
presence  remains,  and  Khufu's  sarcophagus  is  without  a  lid,4 
although  three  pin-holes  are  seen  by  which  one  might  be  fas- 
tened on.  The  Second  Pyramid  has  the  resin  still  remaining 
in  the  pin-holes  and  a  piece  of  the  cement  is  left  sticking  in 
the  grooves,  which  show  that  it  had  been  fastened  strongly, 
while  the  violence  employed  to  break  the  sarcophagus  so  as 
to  get  the  lid  off  showed  that  it  had  been  used  for  something. 
Some  bones  were  found  in  it  which  proved  to  be  those  of  an 
ox.5  Now  the  use  and  occupation  of  the  Second  Pyramid,  in 
some  way,  can  thus  be  proved  ;  but  in  the  circumstance  that 
the  plug  blocks  were  let  down  firmly  into  their  places,  exclud- 
ing- all  access,  there  is  no  evidence  that  Khufu  or  some  one 
else  was  placed  in  the  sarcophagus  now  to  be  seen  in  the 
Great  Pyramid.  That  the  Arabs  in  the  time  of  the  Caliphs 
carried  the  ox-bones  into  the  Second  Pyramid  and  placed 
them  in  Khafra's  sarcophagus  cannot  be  maintained  because 

1  Petrie,  209. 

'  Kenrick,  II.  186. 

3  Petrie,  Pyramids,  210  ;  Diodorus,  I.  64,  p.  7:'». 

4  Kenrick,  I.  103. 

s  ibid.  I.  108,  quotes    Belzoni,  I.  426.     When  Cambyses  killed  Apis  at  Memphis 
the  priests  buried  him  secretly. 


134  THE  GHEBERS  OF  HEBRON. 

Mariette  found  ox-bones  on  the  floors  of  some  ancient  tombs 
and  because  the  Apis  and  the  Meneuis  (Mnevis)  were  sacred 
and  divine  symbols  of  Osiris-Dionysus,  or  Hermes,  and  we 
do  not  know  that  the  ancient  priests  did  not  put  them  there. 
In  this  uncertainty  it  must  not  be  forgotten  that  the  Sphinx 
shows  that  Gizeh  was  holy  ground,  and  this  is  further  evi- 
denced by  a  temple  added  to  each  of  the  three  largest  pyra- 
mids ;  consequently,  beyond  the  fact  that  Osiris  was  wor- 
shipped in  that  locality,  we  cannot  know  what  the  priests  did 
with  either  the  first  or  the  second  pyramid.1  Petrie  makes  no 
mention  of  any  resin  remaining-  in  the  pin-holes  of  Khufu's 
sarcophagus  ;  but  he  found  one  end  lifted  up  on  a  pebble, 
which  indicates  that  a  secret  passage  was  sought  and  the  peb- 
ble had  been  brought  in  from  outside,'-'  before  any  smashing 
was  done  in  the  pyramid. 

On  the  high  places  of  Iudah  incense  was  burned  to  the 
planets,  sun,  moon,  and  stars.3  The  high  places  of  Isarel  be- 
longed to  the  Mithra  worship  and  the  Osiris  worship.  On  them 
were  "  all  the  Bethi  ha-bamoth  (all  the  temples  of  the  high 
places)"  in  the  cities  of  Samaron.— 1  Kings,  xiii.  32. 

Tlie  bamoth  Aun  (the  high  places  of  On),  the  sin  of  Isarel,  shall  be  destroyed. 
— Hosea,  x.  8. 

Petrie  found  the  fragments  of  the  statues  of  Khufu  and  Kha- 
fra  at  Gizeh.  There  were  Gods  (statues)  placed  in  the  temples 
of  the  high-places  and  they  were  worshipped  there.— 1  Kings, 
iii.  2  ;  2  Kings,  xvii.  29,  32.  The  Bamoth  Bal,  Beth  El  and 
Gabaun  (Gabaon),  were  the  Hebrew  high-places,  natural  pyra- 
mids ;  the  greatest  was  Gabaun. 

i  The  quarries  of  Tourali  and  Masarah  (not  too  far  away)  were  doubtless  employed 
to  supply  these  pyramids  with  building  material,  but  the  earliest  inscription  is  to 
Amasis  of  the  17th  or  18th  dynasty.  No  cartouche  corresponding  with  the  names  there 
inscribed  has  been  found.— Kenrick,  L  118.  In  connection  with  the  victories  of  the 
Theban  dynasty  at  a  later  period  over  the  Hyksos  it  may  be  here  stated  that  Adolf 
Erman  (Aegypten,  p.  61)  puts  Ramses  II.  in  the  loth  century  B.C.  and  Totmes  III.  in 
the  15th  century  B.C.  The  ancient  priests  are  said  to  have  entered  his  tomb  and  rifled 
the  mummy  of  this  last  king. 

2  Showing  that  there  were  no  broken  pieces  of  stone  (used  in  the  construction  of  the 
pyramid)  then  at  hand  inside,  as  there  were  at  a  later  period  after  a  forcible  entrance 
was  made.  Petrie  hence  infers  that  the  attempt  was  made  (to  open  the  sarcophagus) 
long  prior  to  the  time  of  Herodotus.  This  would  imply  that  the  secret  entrance  was 
known  to  the  priests,  but  not  to  the  public  ;  Strabo  knew  the  entrance  on  the  North 
side  well. 

3  2  Kings,  xxiii.  5,  12. 


THE  AS  A  MANS  IN  EGYPT.  135 

Sun  on  Gabaon,  be  still;  and  Ira'h  (Moon)  in  valley  Ailoun  !— Joshua, 
x    12. 

The  Egyptian  pyramids  were  high  places,  probably,  of  the 
Kefa.  The  pyramids  of  Khufu  and  Khafra  1  had  temples  at- 
tached to  them,  which  cannot  fail  to  remind  us  of  the  temples 
of  the  high-places  in  the  cities  of  Samaria.  But  it  may  be 
said  that  "  a  pyramid  is  always  found  in  a  cemetery,"  and 
that  the  pyramids  are  places  of  burial.  So  were  the  high- 
places  ;  they  contained  the  bodies  of  the  kings. — Ezekiel,  xliii. 
7.  Phoenicia  even  exported  to  Egypt  the  acid  used  in  mum- 
mifying the  bodies,  the  pyroligneous  acid  mentioned  by  G. 
Seyffarth. 

There  were  two  especial  names  of  Saturn,  the  Earth-god 
and  God  of  Sheol-Hades,  deserving  some  attention  in  this  con- 
nection. They  are  Seb 3  and  Keb.3  Kebo  is  the  descending 
(ad  Inferos)  Sol-Saturn.  How  far  Kebo  is  connected  with  the 
Kefa  as  Tum-worshippers,  and  how  closely  Kebo  (Kefa)  and 
Khufu 4  are  to  be  connected,  may  be  a  question  possibly,  but 

1  Compare  Kephirah,  a  Canaanite  town,  mentioned  in  Joshua  :  Baroth  (with 
Abaris),  and  Iarim  (with  Harameias,  Hermes,  Huram)  with  Ram,  Ramas  and  Ramses. 
The  entire  3d  Egyptian  dynasty  has  Syrian  names. 

2  All  things  are  born  from  Saturn.  See  Hesiod,  Theogony,  783-786,  for  the  Water 
of  Life  in  Hades  !  From  the  abyss  below. — Deut.  xxxiii.  13.  Seb  is,  according  to 
Massey,  II.  5,  Star-god,  as  well  as  Earth-God.  Compare  Seba  (Gen.  x.  7),  the  names 
Sabos  (Dionysus),  Sabi,  Saba,  Io-Seph :  also  sons  of  Asoub,  Sons  of  Souba,  Sons  of 
Sabie,  Sons  of  Subai,  Sons  of  Safui  ( — 1  Esdras,  v.  30,  31,  33,  34),  Asubah  ( — 2  Chron. 
xx.  31),  Wahab  in  Sufa  ( — Numb.  xxi.  14),  Shufu,  Asaph,  Suphis  and  Seb  (Sev,  Saturn). 
— Records,  vi.  105.  In  Syriac,  Seb  means  to  be  old. — Jervis,  Gen.  168.  Supha  is 
Saturn's  land ;  also  Suphach  in  1  Chron.  xix.  18.  Herodotus  and  Diodorus  make  no 
great  use  of  the  dynasty  lists.  Diodorus  makes  no  pretensions  of  the  sort.  In  one  of 
the  chambers  of  the  Great  Pyramid  is  found  the  shield  of  Khufu,  but,  prefixed  to  it  the 
jug  and  the  ram.  These  are  found  with  the  figures  of  the  ram -headed  God  of  Thebes, 
commonly  called  Kneph,  Knoum,  etc. — Kenrick,  II.  112. 

3  Brugsch,  Zeitschr.  fiir  Agypt.  Sprache,  1881,  p.  9;  Egypt,  I.  27.  Dionysus  Sabos 
(Saturn,  Kronos)  was  adored  in  Arabia,  and  probably  at  the  Water  of  Saba,  Beer 
Sheba. 

4  compare  such  names  as  Akub,  Iakab,  Qeb,  Kebo,  Akibal,Akabos,  Iakubus,  Ig- 
abes  (1  Chron.  iv.  9),  Kebes,  Akbal,  Gebal,  Kubele,  Iakouf,  Kufn,  Akouf,  Akkaba, 
Akbos. — 1  Esdras,  v.  31,  38,  39.  Keb  is  Seb. — Lepsius,  1851,  Berlin  Akademy.  Isaac 
Taylor  has  Kefu. 

KSpheus,  wretched  son  of  Palinnrus. — Aratus,  phainomena. 

For  he  says  that  K?pheus  is  Adam.  And,  too,  the  bird,  the  Swan  who  is  with 
the  Bears,  is  the  pneuma  in  the  kosmos, — a  musical  being,  a  symbol  of  the  spirit. — 
Hippolvttis,  p.  122,  Duncker.  Adam  is  Adonis,  Mithra,  Osiris;  not  to  say  Kepheus, 
Iakoub  (lakoub,  Kfib),  and  Khufu.  Bal,  by  a  certain  doctrine  of  the  priests  was  >>< > r.  1 1 
Saturn  and  Sol.     Zeus,  Hades,  Helios  and  Dionysus  were  one  and  the  same. 

Saturn  was  the  God  of  Hades,  in  Homer,  Phoenicia,  Israel,  and  Egypt.     He  corrc- 


136  THE  GHEBERS  OF  HEBRON. 

Suph  is  a  derivative  of  Seb  (Saturn)  ;  consequently  the  name 
Kliufu  in  hieroglyphs  and  the  name  Suphis  in  Manetho  are 
both  forms  of  the  names  of  Saturn,  like  Kebes  (Phoenician- 
Greek),  Khembes  and  Khemmis  1  into  which  Keb  and  Khem 
have  been  changed.  Petrie  found  two  separate  specimens  of 
Khufu's  standard  and  a  part  of  his  cartouche.  Many  defects, 
instances  of  neglect  and  want  of  care  in  finishing  the  interior 
of  the  Great  Pyramid,  surprising  in  "  such  a  magnificent 
piece  of  work,"  were  noticed  by  Petrie.  Kneph  is,  however,  a 
God  of  Hades,  like  Osiris.3  To  Khufu's  oval  are  prefixed  the 
creative  signs  of  Saturn,  the  water-jug 3  and  the  ram,  which  also 
belong  to  Kneph.  There  is  no  similar  prefix  of  a  determina- 
tive to  a  king's  name  in  any  other  instance  out  of  the  hundreds 
of  names,  and  thousands  of  variants,  known  (Petrie,  152). 
Kneph  was  the  Creative  Power,  he  presided  over  men,  '  the 
God  who  forms  on  his  wheel  the  divine  limbs  of  Osiris  ' — '  the 
sculptor  of  all  men  '  (Kawlinson,  I.  331).  On  the  monuments 
bearing  the  name  of  Klmumu  Khufu  at  Giseh  and  at  Wady 
Maghara,  there  also  occurs,  with  different  titles,  the  name  of 


spends  to  Set  in  Palestine  and  the  Eastern  delta  of  the  Nile.  To  Saturn-Moloch  the 
Israelites,  Moabites  and  Phoenicians  offered  up  their  children.  His  name  was  El  in 
Phoenicia,  from  elah  to  "go  up,"  "  ascend,"  in  the  heaven,  as  the  sunrise  ;  and  the  Is- 
raelites were,  at  least  at  a  late  period,  directed  to  perform  no  manual  labor  on  Satur-day, 
Saturn's  day  !  In  Egypt,  Saturn's  temple  was  erected  outside  the  city.  Like  the  dead, 
he  belonged  outside  ;  like  the  pyramids,  his  place  was  towards  the  sinking  sun  in  the 
west. 

G.  Massey  asserts  that  "the  language  of  monotheism  reaches  its  climax  in  the 
hymns  and  addresses  to  Amen-Ra,  the  one  god,  one  in  all  his  works  and  ways." 

Elah  is  a  valley's  name  in  1  Samuel,  xvii.  19, — perhaps  meaning  "  ascent ;  "  the  re- 
verse of  Turn  and  Kebo  or  Keb. 

1  Diodorus,  I.  §  64,  again  alters  the  name  Khemmis  to  Armaios,  Khafra  to  Amasis 
or  Ammosis,  and  Mukerinos  to  Inaron  ;  leading  to  the  suspicion  that  something  is  con- 
cealed here.  Pliny  could  find  out  nothing  of  their  history.  Here  four  names,  at  least, 
are  found  for  the  reputed  builder  of  the  Great  Pyramid.  Diodorus,  I.  87,  38,  shows 
himself  to  be  no  blind  follower  of  Herodotus;  but  he  puts  Khufu  and  his  two  succes- 
sors posterior  to  Remphis. — ibid.  I.  62.  Diodorus  and  Herodotus  seem,  however,  to 
have  rather  followed  the  Theban  line  in  some  particulars,  as  the  making  the  greatest 
pyramid  builders  subsequent  to  the  Theban  Sesostris  of  the  19th  dynasty.  See  Heeren 
Africa,  II.  208,  as  to  Diodorus  being  under  Theban  influences. 

2  Rawlinson,  I.  329. 

3  The  water  is  poured  on  the  wheel  with  which  Kneph  forms  the  divine  limbs  of 
Osiris.  See  Isaiah,  xliv.  3,  xxix.  10.  Kneph  is  the  leader  of  the  celestial  gods.— Ken- 
rick,  I.  303,  314.  Kneph  is  the  God  of  life.  The  queen  is  led  by  the  God  Kneph  and 
the  Goddess  Hathor,  who  stretches  out  to  her  the  key  of  life,  to  the  puerperal  bed.— 
Kenrick,  II.  200.  •  Ia'hoh  (Iachoh)  is  the  potter  (—Isaiah,  lxiv.  8)  as  Kneph  was,  in 
Egypt. 


THE  ASARIANS  IN  EGYPT.  137 

Khufu  himself.1  In  the  inscription  on  Hermapion's  obelisk 
the  Sun  is  called  the  Great  God  and  Lord  of  heaven,  Lord  of 
Time,  Horus  (Lord  of  Light),  all  which  appellations  belong 
to  Osiris  (as  Saturn-Chronos,  or  Lunus  and  Sol).  Osiris  is  the 
Persian  Mithra  who  formerly  reigned  at  Heliopolis.  The 
name  Khnuma-Khufu,  '  he  who  is  united  with  Khufu,'  would 
imply  the  union  of  the  soul  of  Khufu,  '  the  fabled  builder  of 
the  pyramids  '  with  Khnum — a  not  uncommon  idea  in  the  case 
of  the  dead  united  to  Osiris.  Or  it  might,  taken  literally, 
mean  that  Kronos  was  incarnate  in  Khufu.  The  pitcher  and 
ram  are  Saturn's  emblems.  See  Hesiod,  Theogony,  783-786 ; 
Deuteronomy,  xxxiii.  13.  Saturn's  emblem  in  Arabia  was  a 
black  stone. 

In  Egypt  there  were  man}^  tombs  of  Osiris.2  His  sufferings 
and  death  were  represented  in  what  were  called  the  Mysteries 
of  the  night3  and  it  was  natural  that  the  Egyptians  should 
have  his  tomb.  The  Great  Pyramid  is  so  placed  that  its  faces 
front  the  four  cardinal  points.  Hence,  if  we  suppose  a  square 
whose  sides  are  infinitely  prolonged  so  as  to  extend  to  the 
four  cardinal  points  of  the  world,  we  shall  have  an  immense 
cross  which  cuts  the  circle  of  the  horizon  in  four  places.  It 
was  in  the  centre  of  this  cross  that  the  tomb  of  Osiris  was 
placed.  This  tomb  was  that  of  the  beneficent  Spirit  of  Nature, 
of  Osiris  who  had  been  put  to  death  by  Typhon.  The  floor  of 
the  '  King's  Chamber '  is  very  irregular  in  its  level,  not  only 

1  Petrie,  152.  Of  course,  this  is  not  easily  explained.  Although  Khufu,  Khafra, 
and  Men-kaura  were  deified,  and  temples  stood  before  their  pyramids,  yet  the  word  ar- 
chitect (fecit)  stands  only  before  Khufu's  name,  not  before  the  other  two  names.  But 
if  the  other  two  had  as  much  right  to  make  their  own  tombs  as  Khufu,  why  is  not  the 
fecit  prefixed  to  their  names  ?  The  ram  =  Creator.  The  pitcher  =  "  to  pour."  Both 
apply  to  Saturn  at  the  Styx. —Movers,  Phon.  159,  may  also  be  compared  with  Hesiod, 
783-780 ;  Gen.  ii.  7 ;  Homer,  II.  vii.   99. 

"delside,  20,  21  ;  Diodor.  I.  21. 

'Mankind,  p.  607-609;  Herodotus,  II.  171.  ^  the  pyramidal  cross.  Kneph, 
from  some  point  of  view,  is  the  Sun.— Compare  Kenrick,  Egypt,  I.  302,  303,  314,  315; 
which  identifies  him  with  Saturn  and  Osiris.  See  Nork,  Real-Worterbuch,  I.  224,  IV. 
15S,  150.  The  placing  the  sides  of  the  pyramids  facing  the  cardinal  points  is  carried 
out  in  every  ancient  temple  in  Asia,  even  to  China.  It  is  the  same  with  the  Jewish 
temple.  Mosaism,  regarding  the  form  of  its  cultus  in  genera],  belongs  to  the  circle  of 
the  old  religions  and  shares  the  views  of  antiquity.— Nork,  I.  220;  Bahr,  Symb.  I. 
102.  If  we  had  all  the  sources  that  mention  his  miracles,  Zoroaster's  life  would  ex- 
hibit surprising  parallels  to  the  life  of  Moses.— Nork,  IV.  482,  483.  There  is  a  striking 
analogy  between  the  posterior  rites  of  Egyptian  sepulture  (described  by  the  textes  of 
M.  Diimichenl  and  the  "  Rituel  domestique  des  funerailles  en  Annam  "  (traduit  par 
M.  Lesserteur).— Eugeue  Revillout,  in  Revue  ig.vptologique,  III.  p.  194. 


138  THE  GHEBERS  OF  HEBRON. 

absolutely,  but  even  in  relation  to  its  courses.  The  floor  over 
the  undermined  part  (beneath  the  coffer)  at  the  West  end  is 
1|  inches  higher  in  relation  to  the  first  course  than  it  is  at 
the  S.E.  corner ;  and  along-  the  South  side  where  it  has  not 
been  mined  it  varies  l^  inches  in  relation  to  the  first  course.1 
But  it  was  meant  for  a  tomb,  not  a  temple.  It  faced  the 
North. 

Adod,Dod,2Daoud,  Tot,  Taut,  Thoth,  Men,  Neith,  Neb,  Seth, 
Anion,  Asar,  Osar,  Anubis  and  other  deity-names,  together 
with  the  star-gods,  show  an  emigration  into  Egypt  from  "the 
East,  an  emigration  of  religious  ideas  at  the  same  time.  Saba- 
ism  poured  in.  Brugsch,  Histoire  d'Egypte,  I.  p.  24,  men- 
tions '  Sabians  of  Pharaoh,  priests  in  monuments  of  the  time 
of  the  pyramids.' 3  Anubis  is  the  horizon-ring  that  indicates 
the  sepulchral-worship  at  the  pyramids.  The  sun  is  led  by 
Anubis  from  the  world  of  light  to  darkness  and  from  dark- 
ness again  to  light.  He  is  Hermes  psuchopompos,  the  body 
watcher  of  Osiris.4  Thebes  worshipped  in  the  Ram  the  Vernal 
Equinox.5  The  Arab  tradition  assumes  that  Sabi,  the  mythic 
founder  of  Sabaism,  is  buried  with  his  father  Seth  and  his 
brother  Henoch  under  the  pyramids.6  The  ram-headed, 
Klmum  is  the  Living  Breath,  the  Lord  of  the  distributions  of 
water.7  Chnemu  is  Kneph,  and  Kneph  is  ram-headed,  at 
Thebes,  like  Zeus  and  Amnion.8  Chnemu  Chufu  (the  name) 
is  already  written  with  the  known  figure  of  the  ram  (Chnemu, 
Kneph).9  And  the  ram  is  the  emblem  of  life,  identifying 
Kneph's  vitality  with  that  of  Khufu.  So  that  the  ram-worship 
was  in  existence  already  at  the  time  when  the  Great  Pyra- 
mid was  being  finished.     The  Osiris-worship  and  the  worship 

1  Petrie,  82.     The  coffer  in  the  Great  Pyramid  is  not  finely  wrought. — Petrie,  84. 
The  top  of  the  coffer  is  broken  away  all  at  one  corner. — ibid.  p.  90. 
-  Compare  Tud-eus,  a  proper  name  in  Homer. 

3  Knotel,  Chufu,  p.  103.     Sabu  n  peraa. 

4  Knotel,  p.  105. 

5  ibid.  p.  101.  The  Ram  indicates  the  Divine  Mind  and  Creator. — Rev.  v.  fi; 
xxii.  3. 

6  ibid.  p.  103. 

?  ibid.  p.  107,  111. 

s  ibid.  p.  100,  117. 

9  ibid.  p.  100.  Neith,  the  Goddess  of  Sais,  was  also  represented  as  a  female  Kneph 
with  ram's  head.  Knotel,  100;  quotes  Champoll.  Pantheon  pi.  6.  Quin.  Kneph 
(being  ungenerate  and  immortal)  is  the  Supreme  First  Cause. — Se?  de  Iside  et  Osiride, 
21.  p.  359. 


THE  AS  ASIANS  IN  EGYPT.  139 

of  Phatha  (Phtha)  of  Memphis  were  very  ancient  in  Egypt.1 
The  obelisks  that  were  oldest  in  Egypt  were  nothing  else  but 
the  Two  Pillars  that  the  Phoenicians  2  were  accustomed  to  set 
before  their  temples,  and  only  later  worked  with  Egyptian 
art,  according  to  the  custom  of  the  country,  until  they  ap- 
peared as  an  entirely  peculiar  Egyptian  structure.  The  obe- 
lisks devoted  to  Amun-Ra,  the  mystical  Sun-god,  exactly  cor- 
respond to  the  Hammanim  in  the  Israelite  Bal  cultus,  the 
two  pillars  in  the  temple  of  the  Tyrian  Herakles.3  Kneph  is 
the  ram-headed  Num-Ra.4  The  kings  worship  the  Gods  of 
the  country  and  build  temples  to  them,  and  Osiris  takes  his 
place  as  the  Great  Ruler  of  the  dead,5  so  that  the  water-jug 
and  ram  must  refer  to  the  resurrection. 

The  name  Khafrah  is  very  like  the  name  of  the  Hebrew 
city  Khahrah.6  Having,  therefore,  disposed  of  the  Sosim 
(Zuzim),  the  Amim  (Amu),  and  the  Sati  (Seth),  we  may  put  in 
the  Sos,  to  compete  with  the  Achasah  or  Achasou  for  the 
right  to  be  regarded  in  the  composition  of  the  name  Hyksos. 

The  original  name  of  the  Chief  of  the  Exodus  mentioned 
in  Manetho's  story  has  very  much  the  appearance  of  having 
been  Osarsiph.  Ioseph  could  not  have  been  the  minister 
under  a  Shepherd  (Hyksos)  king,  else  Shepherds  could  not 
have  been  said  to  be  the  aversion  of  the  Egyptians  (Gen.  xlvi. 
34).  The  unfounded  opinion  that  the  Hyksos  Shepherds  were 
the  Scythians  has  long-  been  refuted  (Lepsius,  Letters,  47(i, 
478,  479 ;  see  the  Academy,  March  24,  1888,  p.  211).  A  Hyk- 
sos king  would  not  have  given  Ioseph  an  Egyptian  name  to  do 
him  honor,  because  the  Hyksos  were  Arabian  or  Philistian 
Semites.  Ioseph  would  hardly  have  advised  his  brethren  to 
tell  Pharaoh  that  they  were  Shepherds,  if  every  Shepherd  was 
an  abomination  to  the  Egyptians  to  be  quarantined  in  Goshen 
or  Rush  and  kept  out  of  sight.  The  story  looks  unreasonable, 
but  written,  like  a  novel,  with  the  knowledge  of  Amalekite  tra- 

■Knotel,  101,  114. 

2  Like  the  Jews.— 1  Kings,  vii.  15-21  ;  2  Chron.  iv.  12. 

3  Knutel,  110,  111. 
*ibid.  114. 

4  Rawlinson,  II.  S4,  85  ;  De  Rouge',  Recherches,  47-40,  05.  Knoum  was  adored  as 
far  south  as  the  Egyptian  border,  and  at  Semneh. — See  Maspero,  Hist.  Anc.  98,  113. 
If  Kaneph  (Kneph)  has  any  relation  to  the  name  and  land  Kanan,  with  the  termina- 
tion in  ep  (like  Tunep),  he  would  then,  perhaps,  have  to  be  regarded  as  a  God  of  the 
Lowlanders  or  Canaanites,  Saturn. 

"Joshua,  xviii.  20,  Ha  Khepeiah.     Compare  Kabira. 


140  THE   GHEBERS   OF  HEBRON. 

ditions  (as  in  I.  Samuel,  xxx.  13-15).  That  the  Book  of  Gene- 
sis is  not  pure  history  throughout,  but  contains  a  certain 
amount  of  matter  closely  allied  to  folklore,  is  an  opinion  for 
which  there  is  a  great  deal  to  be  said  on  grounds  independent 
of  the  critical  analysis  of  the  sources  of  the  book.1  The  first 
and  most  certain  results  of  modern  Biblical  study — says  Prof. 
W.  Robertson  Smith — are  that  the  oldest  parts  of  the  Bible 
were  parts  of  a  popular  literature.2  The  older  account  of  the 
Exodus  presents  all  the  marks  of  a  traditional  story  from  Avhich 
geographical  detail  has  been  lost  through  lapse  of  time.3 
Oral  tradition  transmitted  through  so  many  centuries  could 
hardly  preserve  a  full  picture  of  Egyptian  life  and  institutions 
as  they  were  in  the  time  of  Ioseph  or  of  Moses  and  at  no  later 
date.1  The  Pentateuch  represents  the  Egyptian  priesthood  to 
us  as  they  were  in  later  times.  The  Book  of  Genesis  paints 
the  life  of  the  priests  just  as  it  was  known  to  be  in  later  times/' 
No  sober  critic  could  doubt  that  the  geography  of  the  Exodus 
is  real  geography  and  also  of  much  too  detailed  a  kind  to  be 
handed  down  for  several  centuries  by  mere  oral  tradition. 
The  geography  of  the  Exodus  is  not  derived  from  tradi- 
tion but  from  research  ;  the  names  of  the  stations  were  known 
to  the  writer  or  supplied  to  him  by  others.6  Compare  the 
journey  of  Joseph  into  Egypt  by  caravan  in  the  time  of  Ptol- 
emy Euergetes,7  in  the  third  century  before  our  era.  There  is 
nothing,  that  we  remember,  to  hinder  the  Pentateuch  being 
written  as  late  as  the  Second  Century  before  Christ.  The 
Israelites,  and  probably  the  population  of  the  districts  where 
the  Israelites  settled,  adored  El  as  Moloch  (that  is,  as  Asad, 
Saad,  Sada).s  It  is  quite  possible  that  ~W  (Sd)  is  a  perversion 
of  Sada  the  Fire-god  Herakles  el  Sadai  ;  for  Slid  means  de- 
stroyer, spoiler,  and  demon,  like  Satan  and  Seth  or  Set.  See 
Bodenschatz,  III.  165, 166.  Sthim  (Numbers,  xxv.  1)  may  mean 
the  Sethim. 

1  W.  R.  Smith,  in  Contemp.  Rev.  Oct.  1887,  p.  500. 

2  ibid.  501. 

3  ibid.  498.      We  rather  think  that  Exodus  was  drawn  up  after  B.C.  165,  and  later 
than  Daniel's  prophecies. 

*  ibid.  496. 

5  Movers,  Phcenizier,  I.  112,  113. 

6  Cont.  Review,  p.  498. 

7  Jahn,  Hebrew  Commonwealth,  196;  Josephus,  Ant.  xii.  3,  4. 

8  Movers,  I.  33,  318.     Judges,  xi.  34ft';  Micah,  vi.  7  ;    Amos,  v.  26 ;  Numb.  xxv.  4. 


THE  ASARIANS  IN  EGYPT.  141 

The  Egyptians  being  voluptuous  and  lazy  in  regard  to 
labors  and  slaves  to  the  other  pleasures,  and  that  in  particular 
which  has  to  do  with  the  love  of  gain,  it  happened  that  they 
were  very  mad  with  the  Hebrews  through  envy  of  their  pros- 
perity. For  seeing  the  race  of  the  Israelites  flourishing  and 
through  merit  and  adaptation  to  the  labors,  now  distinguished 
on  account  of  the  plenitude  of  wealth,  they  suspected  that  they 
increased  to  their  detriment.  And  of  them  some  had  done 
well  under  Ioseph  but  in  the  course  of  time  had  forgotten 
(their  obligations),  and,  the  sovereignty  having  passed  to 
another  house,  were  excessively  impudent  to  the  Israelites 
and  contrived  various  injuries  for  them.  For  they  ordered 
them  to  cut  the  Nile  into  many  canals  and  build  walls  for  the 
cities  and  mounds  (elevations  above  the  River)  to  keep  it  back 
from  overflowing  when  it  went  out  over  them.  And  building 
up  pyramids  they  wore  out  our  people.1  But  the  pasturing  of 
flocks  around  the  Great  Pyramid  was  in  the  time  of  the  Shep- 
herd Philitionos.2  Exodus,  vi.  24,  gives  Asir  TDK,  while  the 
third  pyramid  at  Gizeh  has  surrendered  the  name  of  Asar,  Osar 
or  Ousir  (Osiris)  on  Menkaura's  coffin  lid,  and  Movers  I.  43, 
341,  finds  Asar  idn  in  Phoenicia  as  a  deity-name.  The  name 
Ousir  appears  on  the  Seal  of  Iar  in  the  Abbot  Egyptian  Mu- 
seum in  the  possession  of  the  Historical  Society  of  New  York. 
Chabas  ( —  Papyrus  Magique,  p.  208)  gives  us  Asarel ;  for 
the  hatchet,  in  hieroglyphs,  stands  for  El  =  God.  Chabas 
says  that  the  name  of  Osiris,  in  hieratic  writing,  is  As-ra. 
But  the  vowel  a  is  understood.  Osiris  is  the  element,  water 
(life).  Compare  the  "  well  of  Hasarah "  (or,  reading  the  n 
by  St.  Jerome's  rule,  Asara). — 2  Samuel,  iii.  26.  See  Asur  ;  — 
Gen.  x.  11.  and  the  Beni-Asar. — Joshua,  xix.  24.  Asrael 
(Azrael),  Asar,  Osiris,  and  Osrain  are  names  one  of  the  Aral) 
Death-angel  and  the  others  of  the  God  of  the  Dead.  Set  was 
worshipped  in  Philistia"  and  the  Delta.  Set  was  Typhon  ; 
and  Abaris  was  a  Typhonian  city.  The  ancients  and  chiefly  the 
Egyptians  held  that  the  Jews  worshipped  Saturnus-Typhon. 

1  Josephus,  Ant.  II.  5.  Anyone  can  see  that  this  speech  of  Josephus  is  a  pure 
piece  of  Rhetoric,  and  that  he  was  entirely  ignorant  of  the  status  of  the  Hebrews 
( Abars,  or  Hebronites)  in  Egypt  at  a  very  early  period,  if  they  ever  got  there. 

2  Herodotus,  II.  128.  Imagine  the  wealth  ascribed  by  Josephus  to  people  described 
as  forced  by  their  overseers  to  cruel  labor. 

3  A  place  named  after  him,  Setenah,  or  the  '  Well  of  the  Adversary. ' — Gen.  xxvi. 
21.     Set  =  Satan. 


142  THE   OHEBERS   OF  HEBRON. 

The  name  Abarah,  or  Abaris  (the  Hyksos  fort),  is  so  old  as  to 
have  been  lost  in  later  times,  and  according-  to  Lepsius,  must 
have  been  taken  from  ancient  writings.  The  narratives  about 
the  Hyksos  have  a  legendary  aspect,  seemingly  popular 
tales  in  reference  to  former  wars  for  the  possession  of  Lower 
Egypt ;  and  these  legends  may  have  acquired  shape  in  times 
subsequent  to  the  wars  of  Aahmes  against  the  Syrians  in  the 
Delta  and  at  Memphis.1  That  these  Syrians  should  have  been 
regarded  as  intruders,  particularly  by  the  natives  of  Upper 
Egypt,  was  to  be  expected.  That  stories  in  regard  to  their 
expulsion  should  refer  to  them  as  lepers  ~  and  connect  their 
'  march  out '  with  the  Jewish  Commonwealth  is  not  surprising, 
and  that  the  name  Mase,  Mse,  should  have  been  borrowed  from 
that  Aahmes,  Masses,  or  Amosis,  while  Miriam's  leprosy 
serve  .  m  maintain  the  connection  between  the  Hebrew  narra- 
tive and  the  Egyptian  account,  at  the  same  time  that  an  oppor- 
tunity was  afforded  the  Hebrew  theologian  to  plant  the  flag  of 
the  Law  amid  the  thunders  of  Mt.  Sinai.  The  scribe's  motive 
was  to  create  a  great  people  under  the  Law,3  under  the  priest- 
hood, not  under  the  Kings  ;  and  how  render  the  Law  more 
sacred  in  the  eyes  of  the  people  than  by  representing  it  as 
divinely  given  amid  the  clouds  on  that  awful  spot  amid  whose 
desolation  there  could  be  found  no  sustenance  for  man  unless 
miraculously  given  by  the  God  of  Life,  the  ever-living  'I  AM.' 
According  to  Deuteronomy,  xiii.  5,  the  Hebrews  were  thought 
to  be  the  Hyksos,  and  Joseph  expressly  says  so.4  But  '  Exo- 
dus '  makes  the  Hebrews  march  from  Ramses  to  Sinai,  while 
Josephus  (Manetho)  lets  the  Hyksos  march  from  Abaris  to 
Jerusalem.  Genesis,  xlvi.  34,  refers  to  the  Hyksos,  and  is 
against  the  identification  of  the  Hebrews  with  the  Hyksos. — 
See  Boeckh,  292  ;  Exodus,  i.  11. 

Manetho's  "  dynasties  of  Gods  " 5  are  so  entirely  opposed  to 

1  Compare  Lepsius,  Letters  from  Egypt,  &c.  423-427  ;  Chabas,  Pasteurs,  51. 

2  Josephus  contra  Ap.  I,  1052,  1054  ;  see  Amenophis, 

3  Gen.  xv.  5,  18 ;  Deut.  xiii.  5  ;  xxviii.  24. 
*  Contra  Ap.  I,  1052,  1054,  1040. 

5  Die  Manethonischen  Gotterdynastien  ohne  Zweifel  aus  einer  sehr  spaten  Zeit 
herruhren.  —  Dr.  Max  Uhlemann,  Handbuch,  III.  46.  Alte  Schriftsteller  sprechen 
geradezu  von  mehreren  gleichzeitigen  Regenten  in  Aegypten  (Isaiah,  xix.  13). — ibid. 
III.  50 ;  Jos.  contra  Apion,  I.  14.  In  Manetho's  list  of  dynasties  the  Phoenician  Shep- 
herd kings  are  given  as  a  separate  dynasty  although  they  only  spread  themselves  in  the 
Delta,  never  ruled  over  all  Egypt,  and  a  native  dynasty  of  Theban  kings  ruled  at  Thebes 
contemporaneously  with  them. — Uhlemann.  III.  50.     But  there  are  Egyptian  extracts 


THE  ASARIANS  IN  EGYPT.  143 

the  idea  of  a  Philistian  or  Phoenician  origin  of  the  Egyptian 
nation  that  it  might  perhaps  be  assumed  that  his  and  the  other 
priests'  hostility  to  the  idea  lay  at  the  bottom  of  his  state- 
ments. It  must  be  observed  that  he  never  gives  the  slightest 
hint  of  a  Philistian  or  Phoenician  origin  of  his  nation,  nor  even 
mentions  these  peoples  before  the  15th,  16th,  and  17th  dynas- 
ties, and  then  as  a  late  invasion.  But  he  nses  a  system  of  dynas- 
ties, beginning  with  the  Gods  and  going  back  for  ages  so  as  to 
effectually  dispose  (as  far  as  was  in  the  priests'  power)  of  a 
Phcenieian-Philistian-Semite  origin  !  His  article  about  the 
Hyksos  to  which  Josephns  refers  (Manetho  wrote  something 
about  the  "Hyksos")1  was  probably  conceived  in  this  anti- 
semite  spirit.  Aware  of  this,  the  Jews  countered  with  their 
'  ancestors '  Seth,  Abrahm,  Iakab  and  Ioseph, — coupled  with 
the  "Exodus."  So  that  we  may,  after  all,  have  to  do  first  with 
Egyptian  assumption,  then  with  the  counter  of  the  Jewish 
Scribes,  and  finally  with  the  "  contra  Apion  "  of  Josephus.  It 
is  somewhat  doubtful,  on  the  evidence,  what  was  the  Hyksos 
Invasion  (as  described  in  Josephus  contra  Apion,  I.).  There  was, 
it  is  held,  an  attack  upon  Egypt  in  Meneptha's  time,  both  by 
sea  and  land,  by  the  allies.  But  this  is  a  very  different  story. 
To  enter  Egypt  in  the  time  of  the  15th  dynasty  with  an  army  in 
great  force  sufficient  to  overwhelm  the  natives,  it  had  to  be  in- 
vaded from  Midian,  the  Red  Sea  coast,  the  Delta  or  by  the  road 
of  the  Philistians  to  Pelusium.  Deuteronomy,  ii.  9, 10,  mentions 
the  Lotanese  and  the  great  people  of  the  Amim  (the  Amu). 

I  hated  Asau  (the  Esau,  Asa  or  Sa  in  Mt.  Seir  and  in  Idumea). — Malachi,  i.  3. 

that  seem  to  show  that  the  17th  dynasty  (at  Thebes)  was  subservient  to  Apapi,  a  Hyksos 
King. 

Lepsius  seems,  at  one  time,  to  have  regarded  the  first  and  second  dynasty  as  con- 
temporaneous and  Menes  not  as  sole  ruler,  since  he  lets  the  first  two  kings  of  the  sec- 
ond dynasty  rule  with  him.— ibid.  III.  94,  95.  But  these  are  merely  unsupported  con- 
jectures.—ibid.  95.  The  tables  of  Abydos  and  Karnak  have  shown  by  the  succession 
of  the  royal  ovals  (cartouches)  that  the  kings  of  the  12th  dynasty  joined  on  to  the  family 
of  Menes,  and  that  consequently  the  2nd  down  to  the  11th  dynasties  must  have  reigned 
contemporaneously  with  the  first  in  different  parts  of  the  country,  so  that  wc  are  led  to 
suspect  that  right  after  Menes  eleven  different  kingdoms  were  existing  in  Egypt  to- 
gether, which  later  were  united  in  two  and  finally  in  one  kingdom. — Uhlemann,  111.  95. 
The  ten  dynasties  that  Manetho  gives  reigned  before  Sesostris  (who  belongs  to  the  12th) 
and  together  with  the  Menes  family  afford  a  sequence  of  184  kings  with  only  their  names 
and  regnal  years  given.  So  Herodotus  gives  a  similar  list  of  300  from  Menes  to  Sesos- 
tris about  whom  he  knows  next  to  nothing.  The  entire  7th  dynasty  reigned  but  70  days, 
but  had  70  kings.— ibid.  95. 

1  Chabas,  Pasteurs,  p.  29  ;  Diimichen,  Inscrip.  hist.  pi.  4,  37  et  sqq.  ;  Chabas,  p.  17. 


144  THE   GHEBERS  OF  HEBRON. 

How  could  these  Arabs  or  Phoenician  Shepherds  have  got 
across  the  Nile  without  an  invitation  ?  We  have  to  suppose 
that  they  had  friends  in  the  Delta  who  were  hostile  to  the 
Memphite  regime.  The  Shepherds  held  Lower  Egypt.1 
Africanus  testifies  that  they  were  Phoenicians.3 

The  story  that  Suphis  (Khufu)  was  disdainful  (vTrepoTrr-qs)  to- 
wards the  Gods  (confirmed  by  Herodotus  and  Diodorus)  is  of 
a  piece  with  the  account  of  the  Hyksos,  that  they  were  cruel 
to  the  people  and  hostile  to  the  temples  of  the  Gods.  The 
Wahabee  Arabs  (O-h-b,  Oahab)  were  in  Suphah  (to  the  east 
of  the  Arnonas  ;  compare  Zubah  (Suphah),  2  Sam.  viii.  3  ;  1  Sam. 
xiv.,  47),  as  we  learn  from  the  Hebrew  tradition  in  Numbers,  xxi. 
14,  and  that  region  (the  desert  east  of  the  Amorite  border)  is 
proximate  to  the  Aimim,  the  Zuzim  and  the  Amanites  (Cham- 
manim).  Apapi,  the  Hyksos  leader,  selected  the  Canaanite 
Set,  as  being  his  own  God,  to  be  worshipped,  and  ordered 
Easkenen  (Ea-Sekenen  the  Theban  sub-king)  to  do  the  same. 
The  Aimim  (Gen.  xiv.  5)  are  not  necessarily  the  same  as  the 
Amu  (Amini.— Deut.  ii.  9)  which  means  the  Arabs.  But  the 
remoteness  of  their  location,  in  Moab,  would  not  have  pre- 
vented their  joining  the  Amu  (Amim)  in  raids  into  Egypt, 
since  the  Midianites  Sxtended  from  Moab  to  the  eastern  shores 
of  the  Eed  Sea,  while  the  Amalekites  rode  from  Egypt  to  the 
Persian  Gulf. 

THE   SHEPHEED   PHILITION. 

Genesis,  xxiv.  35,  represents  Abrahm 3  as  an  Arab  sheik. 
In  the  oriental  philosophy  we  have  Isis  (Ishah,  Light),  Nabta 
(Nephthys)  Darkness.  Light  is  represented  by  Sarah  (Saras- 
vati) ;  Darkness,  by  Kedar  (Ketura).  The  Agarenes  are  rep- 
resented by  Hagar  ;  the  Shamah,  by  Ishmael. 
Abralim   (Brahma) 

Lot  (Lotan  Arabs) 
Iscliaq  (Isaac,  Zacliel,  Zaliel) 

Asu-Esau —  Iaqab  =  steals  the  primogeniture  of 

„.,,,,,,.,  r  *t,  the  Arabian  Esau. 

Esau  is  the  Elder  stock;  son  of  the 

Evil   Spirit.     The   savage   man  oil [_ 

Genesis,  xvi.  12,  13. 

(Kronos)  Israel  Negeb 

i  ibid.  29. 

2  ibid,  9,  10. 

3 Genesis,  xxvi.  34,  mentions   Seba/t    (Seb's  town).     So,  Seb  had   been   a  Syrian 

Deity  ! !  S  =  Sh.     See  Gesenius,  Lexicon  S. 


THE  ASARIANS  IN  EGYPT.  145 

The  Midianites  are  Ishniaelites  x  (compare  Samel,  Samael) 
like  the  Shanimah  tribe.  Here  we  have  a  proper  genealogy 
of  the  Arab  Hyksos  (Idumeans)  to  beg-in  with.  Their  diabolic 
character  seems  to  be  connected  with  the  words  Shemal,  Sa- 
mael, Azazel  and  Asu.  The  Haks  of  the  Sos  (Sasu  Arabs)  seem 
to  have  been  the  Dukes  of  Edom.~  Nork  represents  Keturah 
as  the  Aphrodite  Melainis,  Venus  skotia.3  Iaqab  steals  the 
right  attached  to  primogeniture  (the  blessing)  away  from  the 
Beni  Esau,  and  seems  to  have  claims  on  the  land  of  Kub  (com- 
pare the  Kebt).  Abrahm  is  represented  as  leader  of  the 
Shepherds,4  and,  like  the  Amalekites,  owning  slaves.  A.  H. 
Sayce  says  :  The  evidence  presented  by  the  Egyptian  monu- 
ments is  confirmatory  of  an  interesting  verse  (Numb.  xiii.  29) 
where  we  are  told  that  the  Amalekites  dwelt  southward  of 
Judah  ;  the  Hittites,  Jebusites,  and  Amorites  "  in  the  moun- 
tain "  ;  and  the  Canaanites  by  the  sea  and  in  the  valley  of  the 
Jordan.  The  statement  is  in  complete  harmony  with  the  in- 
cidental notices  of  early  Palestinian  geography  which  meet  us 
elsewhere  in  the  Old  Testament.5  Achzib,  Akko,  and  even 
Sidon  should  have  belonged  to  the  tribe  Aser,  but  could  not  be 
conquered.  So  that  "  Joshua  "  proves  incorrect  on  that  point. 
— Munk,  Palestine,  225. 

The  Madian6  and  Amalaq  and  Beni  Kadem7  came  up 
ji gainst  the  Isarelim  8  and  encamped  on  them  and  carried  off 
the  produce  of  the  land,  as  far  as  Gaza.  They  were  the  Shep- 
herds  (Judges,  vi.  5)  and   Ishmaelites   (Judges,  viii.  24).9    In 

1  Gen.  xxxvii.  28,  36.  The  Phoenicians  sacrificed  children  to  Saturn -Kronos.  — 
Dunlap,  '  Vestiges,'  p.  207.  The  Persians  did  the  same.  Amestris  did  so.  The  He- 
brews passed  them  through  the  fire  to  Moloch. 

2  Gen.  xxxvi.  Gen.  xxxvi.  12,  brings  Amalek  in  among  the  Beni  Esau.  Compare 
Gen.  xiv.  6,  7,  which  brings  in  the  Amalekites,  Chorites,  Kadesh,  and  Aimim  (Amou)  ; 
not  to  mention  the  Karukamasha  and  Chamanites,  with  Chamosh  the  Moabite  AriSl. 

3  Nork,  Real-Worterbuch,  Art.  Ketura. 

4  Gen.  xiii.  2,  5,  7,  18 ;  xxiv.  35  ;  xvii.  13,  27 ;  xx.  14. 

5  Academy,  Nov.  6,  18S6.     Hivite  is  Khoite,  being  in  Hebrew  written  Khoi. 

«  Midian,  in  the  plain  of  Moab.— Gen.  xxxvi.  35 ;  Numbers,  xxii.  4  ;  xxxi.  3,  8 
9,  10. 

7  Strange  to  say,  the  Israelites  were  in  the  city  Kadesh  (where  the  Kheta  were 
when  Ramses  II.  marched  against  the  Khettite  (Hittite)  king).— Judges,  xi.  16,  17. 

8  This  word  Isar  is  merely,  as  a  proper  name,  the  Syrian  '  Asar '  pronounced  Osar, 
as  in  the  Egyptian  name  Asar  (hieroglyphic)  which  is  Osiris,  Hesiri,  Ousir,  etc.  Asa- 
riel  is  the  Osiris-angel,  the  Asarielite  Angel.     Azrail  the  Archangel  of  the  Iesidi. 

'Genesis,  xxxvi.  6,   16,  20.     Au&ites.— ibid.  29;  Gen.  xix.  21;  xxxvi.  2.     Lotaun 
Arabs;  Beni  Adah.     See  Gen.  x.  19,  for  the  Kananite  and  Ishmaelite  border.    For  the 
Hyksos,  see  Gen.  xiv.  2,  3,  5,  7,  12;  for  the  extent  of  the  Abrahmidae,  vide  Gen.  xv 
10 


146  THE   GHEBERS  OF  HEBRON. 

one  of  their  raids  they  got  as  far  north  as  the  Great  Plain. 
Madian  seems  to  have  carried  his  ark  from  Sinai  to  Moab,  and 
to  have  crossed  the  Jordan  to  the  River  Kishon.  If  Midian- 
ites  could  penetrate  so  far  in  the  Syrian-Amorite  district,  they 
must  have  associated  themselves  to  the  Amu  in  Saue,1  and  it 
would  have  been  possible,  one  would  imagine,  for  such  a  na- 
tion to  have  gone  from  the  Gulf  of  Akabah  through  Sinaite 
valleys  or  round  the  Sinaite  peninsula,  on  their  camels,2  into 
Lower  Egypt  east  of  the  Nile, — certainly  if  joined  by  the  Amal- 
ekites.3  Abrahm  was  the  Father  of  the  Arabs  as  well  as  the 
Jews.4 

Abrahm  was  circumcised  and  Ishmael  his  son.  —Gen.  xvii.  26. 
Abrahm  was  rich  in  cattle.— Gen.  xiii.  2. 

Genesis,  xx.  1,  mentions  Abrahm  (the  Shemalite  or  Ishmaelite 
Arabs)  in  the  South,  between  Kadesh  and  Sur  (the  Wilderness). 
His  people  were  then  in  the  Negeb. 

Thy  father  was  an  Amorite,  thy  mother  a  Katti. — Ezekiel,  xvi.  3,  45. 

The  "Shepherds"  adored  Set5  (Sutech),  a  Palestine  deity 
known  in  the  Delta  of  Egypt.  Their  kings'  names  were  (ac- 
cording to  Julius  Africanus)  Semitic,  Philistian  or  Phoenician 
names,  such  as  Salatis,  Saites,  Sataan,  Benon,  Archies,  Apho- 
bis,  which  correspond  to  Salad,  1  Chron.  ii.  30,  Set  (Seth), 
Benoni,  Archal  (the  Phoenician  Herakles),  Epaphus  (Iobab), 

18;  xx.  1.  Esau  is  Idumea. — Gen.  xxv.  30;  xxxvi.  1,  31.  Genesis,  xxv.  2,  makes 
Midian  the  child  of  Abrahm  and  Ketura,  who  resemble  Adonis  (Osiris,  Brahma,  Bro- 
mius)  and  Knthereia  (the  Benah  or  Vena).  So,  too,  Asabaq  (Esbaq)  has  a  name  sug- 
gesting the  names  Asabunoi,  Esebon,  Seb  (Sat  or  Set),  and  Dionysus,  the  Arab  fire- 
deity. — Job  i.  15,  16. 

1  Gen.  xiv.  5  ;  Numbers,  xxi.  26,  28.  Abrahm  is  our  father. — John,  viii.  39;  Luke, 
i.  73. 

"  Judges,  viii.  21. 

3  See  1  Sam.  xv.  3,  7  ;  xxx.  11,  13.  Amalek  is  one  of  the  tribes  of  Asu  (Esau)  who 
is  Edom  (Idumea). 

4 1  Chronicles,  i.  20  ff.  The  Genius  (Angel)  Bahaq  called  the  world  into  existence. 
— Codex  Nasar  II.  233 ;  Norberg.  Bakchos  (the  Arabian  Dionysus,  Bak)  was,  then, 
the  Arabian  Light  of  the  world ;  for  Bak,  according  to  Seyffarth,  Th.  Schr.  4,  meant 
'  light "  in  Egyptian,  Bhq  means  splendens  and  f ulgens,  and  can  be  read  Bak  by  St. 
Jerome's  rule  :  h  =  a. 

5  The  Egyptians  regarded  Typhon  as  the  Heliacal  kosmos ;  and  they  call  the 
Typhon  Set.- — de  Iside  et  Osiride,  41.  Hence  it  is  clear  that  Set  was  anciently  consid- 
ered to  be  the  flame  of  the  fiery  sun  ;  while  the  moon  was  the  place  of  Osiris  and  Isis. 
— de  Iside,  43. 


THE  ASARIANS  IN  EGYPT.  147 

just  as  Khufu  corresponds  to  Akoub,  Akoupli  and  Kouph,  or 
Soupliis  to  Asoube  and  Souba  among  Semites.  Flanking-  the 
eastern  entrance  into  Egypt  we  find  the  Sapharitae  (Mt. 
Sepher)  to  the  north,  and  the  Aakabara  at  Chebron  or  away 
off  to  the  south-east  (compare  the  Beci  Kheibar  east  of  Mid- 
ian),  or  possibly  at  the  town  Khephirah  a  city  of  Beni  Amin 
(Joshua,  xviii.  24,  26).  Speaking-  of  the  Hyksos,  Josephus's 
Manetho  mentions  that  these  did  exactly  what  Deuteronomy, 
ii.  34,  iii.  6-8,  vii.  5,  describes  the  Jews  as  having  done  down 
in  the  neighborhood  of  Gaza  and  Gerar.  In  Egyptian,  Hak- 
sos  or  Hyksos  (TJkussos)  means  rulers  of  nomads,  rulers  of 
Shepherds.  The  Shasu  are  the  Bedouins.  Josephus  calls  the 
Hyksos  "  Our  Ancestors."  The  expressions  Abaris  (compare 
the  proper  name  Abar,  1  Chron.  viii.  17.  Sept.  and  Aber,  1 
Chron.  iv.  18,  Septuagint),  Typhon,  Shepherds,1  and  "  the 
Shepherds  at  the  city  called  Jerusalem  "  in  the  narrative 2  of 
Josephus's  Manetho  show  the  Hyksos  Shepherds  to  have  been 
a  coalition  of  forces  Sy ro- Arabian ,  such  as  Mr.  Birch  had  to 
examine  in  his  Observations  on  the  Statistical  Table  of  Kar- 
nak,  14.  Palmer  (Egypt.  Chronicles,  II.  p.  564)  says  :  Manetho, 
in  the  passages  extracted  from  him  by  Josephus,  represents 
the  Shepherds  as  not  only  fortifying  Avaris,  keeping  a  force 
near  Pelusium  3  (which  may  be  an  anticipation),  holding  Mem- 
phis and  reducing  the  Upper  as  well  as  Lower  country,  with 
the  native  rulers,  to  subjection,  but  also  as  " putting  garrisons 
in  such  places  as  were  most  convenient  for  the  maintenance  of 
their  supremacy,  and  for  the  collection  of  their  dues."  In 
Septuagint  1  Chronicles,  v.  26,  vi.  1,  we  find  the  names  Xafiwp 
and  Xeftpwv  (Khabor4  and  Khebron-Hebron) ;  but  according  to 
Lepsius,  who  quotes  Ewald,5  the  Hebrew  nation  originally 
comprised  the  most  south-westerly  Semitic  tribes  and  ex- 
tended to  the  gates  of  Egypt,  therefore  to  Pelusium  or  Abaris.'' 

1  Lepsius  and  Maspero  regarded  them  as  Kushites. — Wiedemann,  p.  290;  Maspcro. 
Geschichte,  p.  167  ff.  Set  presided  over  the  foreign  land,  Phoenicia,  Syria,  the  Desert; 
also  Set  possessed  the  red  crown  of  Lower  Egypt.— Meyer,  30,  40.  The  goddesses  Anata 
and  Astarta,  which  pass  as  bad  natures,  are  designated  '  creatures  of  Set.' — Meyer,  41. 
These  goddesses  are  Phoenician  and  Syrian  ;  like  Seth  and  the  Sethites. 

2  Jos.  c.  Apion,  T.  p.  1053. 

3  The  Karu  were  not  very  far  from  Pelusium.  They  could  have  done  it,  with  "id 
from  their  neighbor  tribes. 

*  Compare  Akbar,  Akbnr.  and  Aakabara. 

5  Gesch.  Isr.  I.  ri'.IO,  201,  328. 

6  Lepsius,  Letters,  p.  431. 


148  THE  GHEBER8  OF  HEBRON. 

According-  to  that,  Joseplius  could  easily  claim  Egyptian  an- 
cestry. 

A  perishing  Syrian  my  father  and  he  descended  into  Egypt 

And  he  felt  apprehensive  there  with  few  men. — Deuteronomy,  xxvi.  5. 

The  Beni  Kat  (Khat,1  Heth)  were  at  Chebron  (Hebron)  and 
at  Katath.a  Beth  Kar  was  in  Philistia3  among  the  Karu. 
Compare  Mt.  Khares  the  Mt.  of  the  Sun,4  Khareseth,  a  Sun- 
city  in  Moab.  Manetho's  fifteenth5  dynasty  contains  the 
names  Arkhles,0  Saites,  Apophis,  Staan  (Sataan  ?)  Aseth,  &c.T 
Seth  is  supposed  to  be  a  God  of  the  so-called  Hyksos,  and  is 
associated  by  the  Egyptians  to  Typhon.  Aseth  may  therefore 
have  been  a  Shepherd  king,  that  is,  a  Seth-worshipper  from 
near  Kessa  and  Pelusium-Abaris,  a  Philistian.  Seth  was  a 
Syrian  deity,  because  he  is  apparently  a  son  of  Adonis-Lunus- 
Adam 8  the  moon-god,  being  made  in  his  image  which  is  her- 
maphroditus.  Set  (Typhon)  has  partly  the  appearance  (in 
hieroglyphics)  of  a  giraffe  and  sometimes  was  represented 
with  the  head  of  an  ass  ;  Pleyte  considered  the  form  a  com- 
bination of  ass  and  gazelle  ;  he  was  often  represented  with 
his  companions  as  changed  into  goats,9  swine  and  hippo- 
potami.10   Set  is  the  opponent  of  Osiris  and  Horus,11  is  also  re- 


1  Ezekiel,  xlvii.  19,  mentions  the  'Waters  of  Strife  at  Kadesh.'  In  the  grand 
campaign  of  Ramses  III.  the  fortress  of  Kadesh  was  defended  by  Kheta  and  Rabu 
from  Arba  (Chebron)  united  against  him.  In  invading  the  Southern  Syria  Ramses  had 
his  rear  open  to  Idumeans,  Amalekites,  Nabatheans,  Amorites  ;  while  the  Liby'ans 
might  attack  Egypt  on  the  west. 

2  Gen.  x.  15 ;  xxiii.  2,  7,  10,  15,  19  ;  Joshua,  xix.  15. 

3  1  Samuel,  vii.  11. 

4  Mt.  Chares. — Judges,  i.  35.  Chares  means  'sun'  in  Hebrew.  Kur  is  the  Sun. 
Kurios  is  the  Solar  Lord.  Schrader  reads  "13  (kr)  Kur-ra,  and  translates  it  Osten 
(East). — Schrader,  Keihns.  u.  d.  Alte  Test.,  397,  560.  Compare  Samgar  (Samas,  Sam, 
Shems)  and  Garu  (city  of  Kar  the  Sun).  So,  too,  Sankara.  Sanar,  the  Sun's  Moun- 
tain, Chermon. 

5  According  to  Mr.  Sayce's  Record  in  his  Herodotus,  I.  p.  460. 

6  compare  the  Phoenician  Archal,  Herakles.  In  Cory's  Ancient  Fragments,  p.  11, 
KSrtos  (K>jpTu>s),  29  years,  is  placed  before  Aseth,  20  years.  The  same  name,  Kerthos, 
is  put  immediately  after  Salatis  in  Knotel's  System,  pp.  17,  19.  It  comes  near  the 
Karetim,  Phoenicians,  as  a  Hyksos  name. 

7  A  mixed  multitude  made  exodus  together  with  the  Hebrews. — Exodus,  xii.  38. 

8  Gen.  v.  3.  le  disque  lunaire  entre  les  deux  yeux  mystiques. — Maspero. 

9  Asasel's  Goat. — Leviticus,  xvi.   8,  10. 
10  Eduard  Meyer,  Set-Typhon,  1,  7. 

"  ibid.  13-15. 


THE  ASARIANS  IN  EGYPT.  149 

yarded  as  the  Darkness,1  all  that  is  bad,  destructive  and 
hated."  Set  is  the  God  to  whom  the  sea,  foreign  territory,  and 
the  desert  belong :  the  crocodile,  hippopotamus,  and  the  ass. 
destructive  and  abhorred  creatures,  belong  to  him.3  He  also 
appears  in  the  Book  of  the  Dead  as  pursuer  of  souls.1  Com- 
pare Zagreus  as  pursuer  of  souls.  Here  as  everywhere  the  op- 
position between  good  and  bad  gradually  develops  out  of  the 
idea  of  Light  and  Darkness,  friendly  and  hostile.5  In  lower 
Egypt  the  worship  of  Seth  was  only  in  the  Eastern  Delta  and 
perhaps  in  Memphis-  Tanis  and  Avaris  (at  or  near  Pelusium) 
were  two  chief  seats  of  his  worship.  In  Tanis  he  had  a  great 
temple.  In  1862  Mariette  exhumed  there  numerous  steles 
having  reference  to  his  worship.  The  north-east  Delta  was 
from  a  very  early  period  inhabited  by  a  Canaanite  population 
or  one  intermixed  with  them.  With  their  chief  god  Bol 
(Apollo)  Set  was  identified  because  he  was  God  of  the  for- 
eigner.6 Two  Hyksos  kings  have  names  compounded  with  the 
name  Set  (see  Wiedemann,  284,  295),  and  Apepi  II.  worships 
Sutech  (Set)  alone.     A  son  of  Ramses  II.  is  called  Set-em-oua, 

1  ib.  15, 18-24,  28,  29.  Horus  and  Set  are  mentioned  as  two  hostile  brothers. — ib.  22. 
Sebak,  the  crocodile-headed  god,  is  smitten  at  the  prow  of  the  great  bark. — Meyer,  p. 
27.  The  hippopotamus  is  the  old  Typhon.  Compare  the  Old  Serpent  Satan,  the 
Devil. — Revelation,  xx.  2.  The  Egyptians  adored  Typhon  with  the  usages  of  the  Mo- 
loch-worship.—Movers,  365,  367-371. 

2  Meyer,  40. 
s  ibid.  40. 

4  ib.  41,  42,  compare  Levit.  xvi.  8,  10. 

5  Meyer,  41.  He  finally  takes  the  place  of  the  Christian  Devil,  Satan  in  Hades 
seizing  the  souls,  devouring  the  entrails  and  living  on  corpses.  The  part  was  assigned 
to  chiefly  the  bad  demons  of  destroying  the  ignorant  and  wicked.  They  are  often  the 
servants  of  Osiris,  Ra  and  Turn,  like  the  guardians  of  the  gates  of  the  Elysian  Field 
Aanre  (or  Aalu),  who  kill  the  enemies  of  Osiris  and  go  about  partly  at  night.  This  is 
also  Hindu  superstition.  At  the  moon's  full  a  swine  was  offered  up  and  eaten.  On 
this  day  Set  in  a  boar's  form  attacked  Horus. — Meyer,  42,  43.  A  type  of  Typhon  is  the 
crocodile.  As  beginning  of  all  evil  is  Set,  so  in  the  magic  papyrus  Harris  the  inimical 
crocodile  Makai  is  called  "Son  of  Set,"  and  the  goddesses  Anata  and  Astarta,  who 
pass  for  evil-disposed  natures,  are  designated  "creatures  of  Set." — Meyer,  p.  41.  The 
deceased  identifies  himself  with  Set,  Osiris,  Sothis,  and  Turn,  in  order  thereby  to  scare 
away  the  crocodiles. — ibid.  48.  This  arises  out  of  the  doctrine  that  Apollo-Set  (Baal) 
is  the  Cod  of  Darkness  in  Hades.  Through  Set  they  never  expected  to  die  again. — 
Meyer,  48,  49. 

6  Eduard  Meyer,  p.  47.  Outside  are  the  dogs. — Rev.  xxii.  15.  Like  the  Jews,  the 
Egyptians  called  the  foreigners  sep,  (that  is,  (7oim,  Oentiles)  and  dogs. — Eugene  Rev- 
illout,  Revue  Egyptol.  1881.  7,  8,  60.  The  Egyptian  prophet  inveighs  against  Nec- 
taneb  II.  because  his  pride,  boasting  and  self-confidence  made  him  forget  that  God 
alone  is  the  master  of  the  supreme  power. — Eugene  Revillout,  1881,  p.  00.  The  Azathi 
i>f  Gaza  worshipped  Seth's  name. 


150  THE  GHEBER8  OF  HEBRON. 

"  Set  in  the  bark."1  The  two  sacred  seas  of  the  temple-grounds 
of  Edfu  bore,  one,  the  name  Sche-Hor  "  Sea  of  Horus;  "  tlie 
other  was  called  Sche-Chab  "  Sea  of  the  River  Horse."  At 
Edfu  a  festival  was  kept  in  memory  of  the  "  fight  of  Horus," 
at  which  the  killing  a  hippopotamus  was  undertaken  in  the 
second  sea.  At  another  festival  at  Edfu  an  ass  was  killed,  ac- 
cording to  inscriptions  in  the  temple.2  Horus  protects  a  piece 
of  the  body  of  Osiris  from  the  Destroyer,  Set-Typhon.  Ac- 
cording to  Nonnus  (I.  155),  Typhoeus  stole  the  snowy  arms  of 
Zeus,  the  arms  of  fire.  Set  was  not  in  the  circle  of  Gods.  His 
name  was  here  as  everywhere  scraped  out  or  changed  into 
Tliuti  or  Hor  ur.3  Seth,  the  Sethians  say,  is  a  certain  divine 
Power. — Theodoret,  Haeret.  Fab.,  I.  xiv.  Cain  was  the  Power 
of  Darkness. 

There  is  one  monument  which  shows  Apepi  or  Apophis  to 
have  been  the  last  of  the  Shepherd  Kings*  and  contemporary 
with  a  certain  Ra  Sekenen  who  immediately  preceded  Ahmes, 
the  founder  of  the  eighteenth  dynasty.  There  is  another  which 
not  obscurety  intimates  that  Set  or  Saites  was  (as  Manetho 
also  witnesses)  the  first  of  the  Shepherd  kings,  and  also  gives 
his  date  as  400  years  before  some  year  in  the  reign  of  Ramses 
II.  Now  the  only  dynasty  of  Shepherd  kings  whose  names 
Manetho  gave  began  with  a  '  Saites '  and  ended  with  an 
'  Apophis,'  according  to  both  Africanus  and  the  Armenian 
Eusebius  ;  so  that  there  are  strong  grounds  for  believing  that 
the  rule  of  the  Shepherds  really  began  and  ended  witli  this 
dynasty,  to  which  Manetho  assigned  284  years,  according  to 
both  Africanus  and  the  Armenian  Eusebius,  or,  according  to 
Josephus,  250  years  and  ten  months.5    The  Hyk-Sos  are  partly 

1  Meyer,  pp.  52,  53.  Set  is  represented  as  the  Golden,  the  double  crown  on  his 
head,  killing  a  serpent  in  whose  neck  a  knife  sticks.  Also  Set  is  meri  Ra,  beloved  of 
Ra. — ibid.  53.  He  was  also  conceived  as  brother  of  Osiris  and  Horus,  that  the  power 
of  Darkness  might  be  conceived  as  the  brother  of  Light.  In  this  point  of  view  his 
wife  is  Nepthys.  Both  are  represented  together  in  a  group  in  the  Louvre,  of  the  time 
of  Ramses  II. —Meyer,  50,  51.  Abel  represents  the  Solar  Good  Principle,  the  Adon 
that  dies. 

2  Diimichen,  Allgemeine  Gesch.  I.  40. 

3  Meyer,  51,  52.     Henoch  has  "  Sutel." 

4  From  Rawlinson's  Egypt.  In  vol.  II.  p.  231  he  mentions  Herinocol  as  a  town  of 
the  Luten.    It  soirnds  like  Rhinocolura  on  the  Syrian  frontier  towards  Egypt. 

5  Rawlinson,  II.  p.  16.  Herodotus,  II.  128,  expressly  mentions  the  pyramids  of 
Khufu  and  Khafra  in  connection  with  "the  Shepherd  Philitis."  This  name  either 
refers  to  Phoenicians  or  Philistines,  or  to  both  ;  which  would  include  the  Kefa.  It  is 
assumed  that  the  Phoenician  trading  posts  and  cities  were  along  the  Philistine  sea-coast 


THE  ASARIANS  IN  EGYPT.  151 

the  Amalekite  Arabs,  the  Shasu.  Iu  his  account  of  these 
Arabs  Manetho  has  sketched  a  true  likeness  of  those  Amal- 
ekites  who  made  the  Jews  so  furious  that  they  swore — the 
hand  on  the  Throne  of  Iach — perpetual  war  against  Amalak  !  ' 

And  Ia'holi  said  to  M-s-e  :  Write  this  ruemoranduni  in  (a)  book  and  put  it 
into  Iausha's  ears  :  for  I  with  destruction  am  about  to  destroy  the  remembrance 
of  Amalaq  from  underneath  the  heavens! — Exodus,  xvii.  14. 

It  is  obvious  that  Amalak  was  as  unpopular  in  Judea  2  as  he 
was  in  Egypt.  Saul  smote  the  Amalek  from  Choilach  south- 
east of  the  Dead  Sea,  nearly  to  the  Egyptian  border. 

And  Iahoh  did  to  thee  as  he  spoke  through  my  hand,  and  Iahoh  severed 
the  government  out  of  thine  hand  gave  it  to  thy  friend,  to  Daud.  Since  you 
did  not  listen  to  the  voice  of  Iahoh  and  did  not  execute  the  vehement  fury  of 
his  anger  upon  Amalaq  :  on  this  account  hath  Iahoh  done  this  thing  to  thee 
this  day.  And  Iahoh  will  give  also  Israel  with  tbee  into  the  power  of  the 
Pelestim,  and  to  morrow  thou  and  thy  sons  (will  be)  with  me  (in  Hades)  :  even 
the  camp  of  Israel  Iahoh  shall  give  into  the  hand  of  the  Pelestim.  And  Saul 
hastened  and  fell  at  his  full  length  to  the  ground,  and  was  very  much  scared  at 
the  words  of  Samuel,  and  his  strength  left  him. — 1  Sam.  xvii.  ff. 

The  priest-power  aimed  to  control  the  kings,  if  these  were  not 
highpriests.  It  is  to  be  noticed  that  the  letters  of  Daud's 
name  are  Dud,  whence  it  is  easy  to  compare  Homer's  Tud 
(Tudeus),  the  eus  being  only  Greek  termination  syllable  added 
to  the  Semite  root  Adad,  Dud,  Tud,  Taut,  Tot,  Thoth,  such 
changes  as  proper  names  underwent  under  the  vocal  rule 
d=t  =  th.  It  seems  impossible  to  deny  that  the  sacred  scribes 
wrote  their  history  with  a  will  and  a  political  intention. — 
2  Chron.  xvi.  12;  2  Kings,  xxiii.  9;  2  Chron.  xxi.  11 ;  xxxi.  1 ; 
xxxv.  4 ;  Ezra,  ix.  2 ;  Nehem.  xiii.  1,  23. 

"  Hebron  is  at  once  a  Hittite  and  an  Amorite  town ;  and 
Ezekiel  declares  (xvi.  45)  that  the  mother  of  Jerusalem  was  a 
Hittite  and  the  father  an  Amorite.  I  have  always  believed,  on 
the  strength  of  Numbers,  xiii.  22,  that  Manetho  had  traditional 
authority  for  his  statement  that  Jerusalem  was  built  by  the 

and  on  the  lower  Nile, — extending  as  far,  perhaps,  as  Karthagc.  The  Philistines  were 
found  in  battle  array  at  Sunem  in  the  plain  of  Iesreel  in  Saul's  time. 

1  Exodus,  xvii.  8-16;  Numb.  xxiv.  20;  1  Sam.  xv.  o,  20.  The  Hebrews  did  not 
love  the  Sheto  (Beni  Sheth. — Numbers,  xxiv.  17)  any  more  than  the  Egyptians  did. 
The  Amalekites  dwelt  in  the  land  of  Negeb. 

2  The  burning  wrath  of  Ia'hoh  against  Amalak.— 1  Sam.  xxviii.  IS;  sue  psalm, 
lxxxiii.  7. 


152  THE   GHEBERS   OF  HEBRON. 

Hyksos  after  tlieir  expulsion  from  Egypt  and  there  is  much  to 
be  said  on  behalf  of  the  theory  of  Maiiette  and  others  that  the 
leaders  of  the  Hyksos  were  Hittites.  However  this  may  be, 
the  discovery  that  Hittites  and  Amorites  were  associated  in 
Northern  Syria  confirms  the  Biblical  narrative  which  assigns  a 
colony  of  Hittites  to  the  south  of  Judah."  l 

Taking  into  view  Mr.  Brugsch's  favorable  opinion  of  the 
Hyksos,  which  is  the  exact  opposite  of  what  Josephus,  in  his 
controversy  against  Apion,  claims  to  have  been  the  statement 
of  Manetho,  considering,  further,  Deuteronomy,  xii.  2,  3,  which 
bears  a  striking  resemblance  to  Manetho  as  quoted  by  Jose- 
phus, and  that  a  combination  or  league  of  the  powers  between 
Chebron  ('Hebron),  the  Ghor,  Madian,  el  Paran  (including 
Amalak)  and  Egypt  would  make  up  an  allied  array  of  peoples 
corresponding  to  the  Josephus-Manethonian  description  of  the 
Hyksos,  it  is  not  wholly  improbable  that  an  Amorite-Khatite- 
Amalekite  invasion  of  Lower  Egypt  really  occurred,  of  which 
this  Hyksos  story  is  the  altered  remnant.  If  the  difference  be- 
tween Hyksos  and  Amenemhats  consists  in  hair  arranged  dif- 
ferently, in  an  unusual  type  of  face  in  Egypt,  in  a  difference  of 
facial  appearance  on  sphinxes,  and  the  difference  between  the 
use  of  dark  grey  or  black  granite  and  red,2  it  must  not  be  for- 
gotten that  Ioudeans,  Philistians  (Karu),  Amalekites,  and 
Phoenicians  were  the  neighbors  of  Egypt,  that  the  names  of 
the  Hyksos  kings  are  both  Egyptian  and  Semite,  that  the 
Hyksos  kings  had  hieroglyphic  characters,  and  that  when 
Thothmes,  Seti  I.,  and  Ramses  II.  replied  to  the  invasions  of 
Egypt  they  marched  into  the  JVegeb,  to  the  Wadi  Arabah,  to  Bir 
Saba,  and  to  Zahi  (Azah,  Gaza).  We  must  further  remember 
that  the  object  of  Josephus,  in  his  reply  to  Apion,  was  to 
identify  his  ancestors  and  '  Exodus '  with  these  very  Hyk- 
sos who  long  held  Lower  Egypt.  Then  again  the  Phoeni- 
cians and  Hyksos  had  sphinxes,3  the  Assyrians  and  Jews  their 
sacred  bulls. 

1  This  passage  in  the  '  Academy '  of  the  date  Oct.  23d,  1886,  has  just  been  received 
Nov.  2d,  after  the  completion  of  this  chapter.  Mr.  A.  H.  Sayce  is  the  author  of  the 
passage  quoted  above. 

2  See  Petrie,  Tanis,  I.  pp.  5,  6,  9,  11.  The  Amenemhats  employed  both  red  and 
black  granite. — Tanis  I.  pp.  4,  5.  The  connection  with  Philistia.  the  Khatti,  and 
Negeb  (the  South)  is  shown  in  the  adoration,  by  the  Hyksos,  of  Set  the  fire-god  of  the 
sea-coast  from  el  Arish  to  Beirut,  the  Seth  of  the  Hebronites  and  Jews. 

3  Goorg  Ebers,  '  Academy,'  March  6,  1S86,  p.  173,  mentions  a  sphinx  strongly  Phoe- 
nician in  character. 


THE  ARABIANS  IN  EGYPT.  153 

Now  then,  here,  take  your  wife  and  depart ! 

They  sent  him  away  and  his  wife  and  all  that  he  had. — Gen.  xii.  19,  20. 

And  Abram  went  up  out  of  Misraim  and  his  wife  and  all  (the  people)  that 
were  his,  and  Lot '  with  him,  to  the  Negeb.  And  Abram  was  very  powerful  in 
cattle  and  silver  and  gold.'2  And  he  went  on  his  locomotions  (departures)  from 
Negeb  to  Beth  El,  to  the  place  where  his  tent  was  at  first,  between  Beth-El  and 
Hai ! — Gen.  xiii.  1-4. 

This  is  a  very  accurate  account  (according-  to  Josephus 3)  of 
the  removal  of  the  Hyksos  from  Abaris  to  Jerusalem.  Jose- 
phus claims  them  as  '  our  ancestors.' 

And  he  went  whence  he  came  into  the  Desert. — Septnagint,  Gen.  xiii.  3. 

The  Ishmaelites  are  the  Children  of  Abraham.4  They  included 
the  Amalekites,  Hagarenes5  (Agraei)  and  all  the  Edomite 
tribes.  They  were  excellent  archers,  dead  shots  with  either 
hand. 

The  souvenirs  of  the  fourth  and  fifth  dynasties  are  grouped 
and  concentrated,  so  to  speak,  around  the  ancient  site  of  Mem- 
phis ;  Ousirtasen  I.  (12th  dynasty)  left  memorials  of  himself  at 
Abydos,  Memphis  and  Tanis.6  The  12th  dynasty  has  left  the 
traces  of  its  power 7  from  the  Faiuin  to  Sinai,  from  Lower  Egypt 
to  the  heart  of  Ethiopia.  Then  Apapi 8  is  no  barbarian  but  an 
enlightened  prince  who  has  a  college  of  hierogrammatei,  sacred 
scribes,  learned  men.  He  is  the  only  Shepherd  king  whose  en- 
tire cartouche  has  come  down  to  us.  Mariette  has  even  found 
his  legend  at  San.  We  must  not  forget  that  with  this  "  Shep- 
herd king  "  we  come  upon  the  finale  of  the  oppression  of  Egypt 
by  a  foreign  race.9    The  Egyptian  civilization  was  that  of  the 

1  The  tribe  Lotaun  (as  one  of  the  Edomite  tribes)  very  likely  extended  to  Mesopo- 
tamia.    See  Gen.  xi.  31. 

2  The  plunder  of  Egypt. 

3  contra  Apion,  I. 

«  Gen.  xxv.  12-14,  f. 

5  The  circumstance  that  Hagar  was  an  Egyptian  (Gen.  xvi.  1)  shows  the  intimate 
relations  of  the  Egyptian  Delta  with  the  East. 

6  De  Rougi',  Recherches,  pp.  iv.  v.  vi.  Oer  chuu  ('great  lights')  is  the  name  of  the 
prophet  of  Menkaura  (4th  dynasty). — De  Rouge,  04.  Chuu  may  perhaps  have  had  the 
signification  of  '  lives,'  which  the  Hebrew  chiim  means. 

7  Sterile  nomenclatures  up  to  the  moment  when  the  family  of  Amemhat  shall  cast 
a  new  lustre  upon  the  second  part  of  the  Ancient  Empire. — De  Rouge,  Recherches,  j>. 
153. 

8  The  name  resembles  Baba,  Bebai,  Papi  and  Pepi.  Apepi  subjected  to  his  sway 
3*J  districts  of  Nubia. — Sayce,  Her.  L  326. 

9  Chabas,  les  Pasteurs,  31,  37. 


154  THE   GHEBERS  OF  HEBRON. 

Philistian-Phoenicians,  and  a  strong  proof  of  this  besides  the 
Semite  character  of  the  early  names,  including  Ramses,  is  that 
the  Papyrus  Sallier  I.  reveals  that  only  the  "  Shepherd  king" 
has  a  council  of  learned  scribes,1  while  the  Theban's  council- 
lors are  all  military  leaders.2  This  is  in  itself  evidence  that 
the  Egyptian  hieroglyphic  writing  began  in  the  North,  and  the 
circumstance  that  no  early  and  greatly  inferior  status  of  the 
said  writing  has  been  discovered  seems  to  point  to  the  importa- 
tion of  letters  into  Egypt  from  abroad.  The  two  side  walls  of 
the  passage  way  and  the  walls  of  Pepi's  burial  chamber  were 
covered  with  rich  inscriptions.  The  beauty  of  the  green-col- 
ored inscriptions  cut  in  white  stone  within  his  pyramid  indi- 
cate the  advanced  stage  of  art  in  the  pyramid-builders  of  the 
sixth  dynasty  and  a  completed  state  of  civilization  such  as 
would  not  be  looked  for  in  the  (assumed)  early  period  from  the 
commencement  of  regal  power  under  a  Menestothe  fourth  and 
lifth  dynasties.  Hence  something,  some  tradition,  has  failed 
to  be  recorded  in  the  Egyptian  annals,  or,  if  recorded,  has  per- 
ished, that  would  have  explained  this  apparent  perfection 
without  growth  which  is  only  witnessed  in  the  case  of  civiliza- 
tion and  progress  attained  in  one  country  and  carried  to  an- 
other. Since  there  is  a  tradition  of  a  Phoenician  emigration 
and  another  of  the  occupation  of  Memphis  by  the  Arabs  or 
Syrians  (called  Hyksos)  we  have  to  ascribe  to  the  Phoenicians 
or  Syrians  the  progress  in  the  arts  and  the  religious  organiza- 
tion found  to  have  once  existed  near  Memphis  at  Gizeh  and  on 
the  border  of  the  desert,  just  west  of  the  village  Saqqarah,  as 
well  at  Abu  Roash,  among  the  pyramid  builders.3  It  is,  how- 
ever, an  unsettled  question  what  led  to  the  destruction  of  the 

1  Gen.  xlvi.  20,  1.  26  and  Exodus,  vii.  11,  mention  the  chachams  (an  expression  still 
in  use)  and  the  readers  of  hieroglyphs,  the  chartamim.  There  was  nothing  to  prevent 
a  Hebrew  writer  in  the  2nd  century  B.C.  using  the  name  Ramses  to  indicate  the  locality 
where  Ramses  II.  had  left  his  name  and  image  (compare  Genesis,  xlvii.  11). 

2  Chabas,  p.  37. 

3  The  diorite  observed  by  Petrie  at  Gizeh  and  Abu  Roash  very  likely  came  from 
Midian,  where  it  was  found  by  R.  F.  Burton  (see  his  Gold  Mines  of  Midian,  101,  353). 
King  Sons  (recognized  as  Senofru  by  De  Rouge,  Recherches,  p.  Ill)  has  the  name  Sor, 
a  form  of  the  name  Asar  or  Sar  (pronounced  Sor),  which  is  the  name  of  Sour  (Tyre) 
and  Suria.  This  shows  that  the  kings  of  the  fourth  dynasty  were  of  Syrian  Origin. 
Rawlinson,  II.  46,  considers  that  Soris  corresponds  with  the  l  Sar'  of  the  Turin  Papy- 
rus and  the  table  of  Saccarah,  and  that  he  is  properly  identified  with  Senefru.  The 
study  of  the  tombs  of  Gizeh  and  Saccarah  allows  the  construction  of  a  very  extended 
tableau  of  the  Egyptian  civilization  during  the  fourth  and  fifth  dynasties. — De  Rouge', 
p.  111. 


THE  ASARIANS  IN  EGYPT.  155 

temples  of  Gizeli.1  It  may  have  been  the  expulsion  of  the 
Syrians  from  Memphis,  and  then  the  ruin  of  Gizeh  naturally 
followed. 

When  we  compare  the  two  largest  pyramids  at  Gizeli 
(Khufu's,  450  TVo~  feet  high,  Khafra's  447  -fr  high  ;  Khufu's  74G 
feet  in  breadth  at  bottom,  Khafra's  690 (VV  broad  at  bottom) 
Khufu's  is  the  largest,  indeed,  but  the  difference  in  size  is  not 
so  very  important  in  regard  to  certain  ulterior  considerations. 
Khafra's  like  Menkaura's  pyramid  has  no  grave-chamber  above 
the  rock !— Petrie,  105,  117,  170.  Khufu's  has.  Petrie's  exhibi- 
tion of  a  cross  section  of  each  of  these  pyramids  places  the 
distinction  between  the  two  before  us  very  clearly.  The  dif- 
ference of  intention  in  the  plan  of  erection  is  a  radical  one. 
If  Khufu's  pyramid  suggested  to  Khafra  the  idea  of  rivaling 
it,  why  did  he  not  imitate  the  notion  of  a  chamber  above  the 
rock  ?  Or  if  Khafra's  was  first  built,  why  should  Khufu  have 
deviated  in  regard  to  the  location  above  ground  of  the  King's 
Chamber  ?  The  size  of  the  pyramid  does  not  appear  to  differ 
so  much  as  to  make  it  a  question  of  mere  fancy.  The  change 
from  the  usual  custom  of  burying  in  the  rock  must  have  had  a 
more  serious  reason,  one  would  be  apt  to  think.  It  may  have 
been  caused  by  the  need  to  lessen  the  superincumbent  weight, 
as  was  the  case  in  regard  to  the  five  '  chambers  of  construc- 
tion '  over  the  '  King's  Chamber,'  or  it  may  have  been  intended 
for  concealment  of  the  body,  since  in  Khafra's  pyramid  no 
chambers  above  ground  existed  or  would  be  liable  to  be  sus- 
pected in  Khufu's  times.  Sheet  iron  was  used  at  Gizeh. — 
Petrie,  p.  212. 

Was  the  Great  Pyramid  intended  to  serve  as  a  tomb  of 
Saturn  or  Osiris,  or  of  a  king  Khufu  or  Suphis  (Sev,  Seb,2 
Suph)  ?     Saturn  is  Earthgod,  Hades,  Sheol.     Khufu's  emblems, 


1  The  Hyksos  may  have  been  the  4th,  5th  and  6th  dynasties  at  Memphis,  and  the 
Theban  kings  have  taken  their  place.  Hence  the  bias  of  the  Egyptians  against  the  4th 
dynasty  is  explained.  This,  however,  would  contradict  Manetho,  and  the  pyramids 
precede  the  (ith  dynasty.  Theban  influences  have  been  exerted  to  change  the  aspect  of 
the  history  of  Egypt  so  far  as  the  Memphite  dynasties  are  concerned,  and  to  claim 
Egypt  for  the  Egyptians  except  during  the  time  of  Arisu  and  other  foreign  invaders, 
disposed  of  as  Hyksos. 

2  Seb  is  found  in  Sebafi  (Scb's  town),  the  well  of  Sebah. — Gen.  xxvi.  33.  S  is  Sh, 
in  Hebrew.— Gesenius,  Lexicon,  letter  S.  Petrie  regards  the  Great  Pyramid  as 
Khufu's  tomb. 


156  THE   GHEBERS  OF  HEBRON. 

the  water-jug-  and  ram,  rather  point  to  the  water  of  Hades.1 
Saturn  is  Ancient  of  days. 

Thus  says  the  High  and  Sublime  One  that  inhabits  eternity. — Isaiah,  lvii. 
15. 

There  is  a  certainty  that  the  day  of  Saturn  was  kept  sacred  by 
the  Hebrews,  and  in  Egypt  Seb  must  have  had  his  day  at 
some  time.  When  it  is  considered  that  Lepsius  found  the  re- 
mains of  75  pyramids,  it  is  clear  that  the  object  of  their 
erection  was  to  serve  as  places  of  burial.  That  this  was  the 
case  in  regard  to  the  Great  Pyramid  admits  of  no  doubt,  for 
the  lower  part  of  the  passage  leading  to  the  two  funeral  cham- 
bers above  was  blocked  up  with  granite  plug-blocks,  according 
to  Petrie,  166,  167,  215.  Pour  kings'  mummies  were  found,  ac- 
cording to  Arabian  authors,  in  the  two  greatest  pyramids,  be- 
sides other  things  of  value  ; 2  but  the  ancient  authors,  while 
agreed  that  the  pyramids  were  graves,  were  not  agreed  as  to 
their  builders.3  The  Great  Pyramid  is  an  exception  to  the  usual 
rule  of  burying  in  the  rock  ;  for  it  has  in  addition  two  chambers 
for  burial  above  ground  ;  one  still  exhibiting  the  sarcophagus 
that  is  too  large  to  be  taken  up  the  passage  way  to  the  '  King's 
Chamber.'  The  references  to  Saturn  (Adonis)  as  Deathgod  ap- 
ply also  to  the  kings.4     Plato  puts  Thamus 5  (probably  Tamus, 

1  Deuteron.  xxxiii.  13,  see  Hesiod,  Theog.  783-786.  The  identification  or  union  of 
the  deceased  with  Osiris  is  already  assumed  as  something  completely  settled  in  the  old- 
est known  copies  of  the  Book  of  the  Dead. — Renouf,  p.  177.  In  the  11th  dynasty  the 
name  Osiris  is  not  yet  put  before  that  of  the  deceased. — ib.  177. 

2  A.  Wiedemann,  Agypt.  Gesch.  p.  179. 

3  ibid.  p.  180.  An  examination  of  Petrie's  plate  vii.  of  the  two  large  pyramids  at 
Gizeh,  shows  that  Khafra's  pyramid  has  no  chambers  above  the  rock,  while  the  Great 
Pyramid  has  two  ;  the  lower  one  of  the  two  having  been  built  first  may  have  been  of 
less  account  in  the  estimation  of  the  builders,  when  it  was  decided  to  make  the  King's 
chamber  higher  up.  The  lower  chamber  had  to  be  closed  up  to  allow  the  plug-blocks  to 
pass  it,  and  was  therefore  dependent  upon  such  closing,  which  might  occur  at  any  time. 
Not  reliable  therefore  to  bury  in. 

4  The  '  Hoi  Adon,'  the  mourning  lamentation,  was  given  for  the  kings. — Jeremiah, 
xxii.  18  ;  xxxiv.  5.  Khnum's  name,  which  appears  in  the  second  '  chamber  of  con- 
struction '  above  the  '  King's  Chamber,'  was  used  in  the  royal  names  of  the  13th  and 
14th  dynasties.  A.  Wiedemann,  Agypt.  Gesch.  268,  270.  In  the  Museum  at  Naples, 
according  to  Massey,  Natural  Genesis,  I.  476,  there  is  an  inscription  of  the  time  of 
Darius  III.,  which  address  Khnum  as  Lord  of  lords  whose  right  eye  is  the  sun's  disk, 
whose  left  eye  is  the  moon.  Now  Khnum's  name  is  prefixed  to  that  of  Khuf u.  The 
water-jar  and  the  ram  appear  to  point  to  Osiris  and  the  resurrection  ;  and  the  Asar 
(Osiris)  is  a  very  ancient  name  among  the  Kanaanites.     See  Movers,  I.  341. 

5  Plato,  Phaedrus,  lviii.  274,  lxi.  276. 


THE  ASARIANS  IN  EGYPT.  157 

Tammuz)  back  in  the  time  of  Tliotli-Hermes.  The  date  of  the 
invasion  of  the  Hyksos  was  in  the  time  of  King  Timaeus  (Turn 
or  Tamuz,  probably).  Since  in  the  times  of  the  Romans  the 
front  door  of  the  Great  Pyramid  gave  ready  access  to  the  in- 
terior, and  the  Great  Pyramid  had  two  ventilation  channels 
(which  the  other  pyramids  did  not  have)  it  would  seem  as  if 
the  idea  that  it  was  one  of  the  tombs  of  Osiris  had  some  foun- 
dation !  For  if  it  was  merely  the  last  resting-place  of  a  king 
why  should  not  Khafra's  pyramid  and  the  others  have  had 
the  same  ventilation  ?  But  the  Great  Pyramid  alone  has  it. 
Moreover  the  top  of  the  sarcophagus  may  have  been  fastened 
down  with  only  some  bones  of  Apis  left  in  it,  as  in  Khafra's 
pyramid.  De  Rouge,  Researches,  43-50,  finds  Khufu's  relatives 
in  the  tombs  at  Gizeh  in  number  sufficient  to  prove  him  a 
king.1  The  Ram  was  sacred  to  Hermes  (Tat,  Thoth)  Krioforos. 
The  conjunction  of  Hermes  with  the  Moon  (Hermaphroditus) 
gives  in  the  month  of  the  Ram  (Aries)  new  fruitfulness  2  to  Nat- 
ure. Therefore  the  water-jug  and  the  ram  are  merely  the 
symbols  of  Khufu's  resurrection  perhaps.  The  paschal  lamb 
must  have  had  reference  to  nature's  resurrection,  especially  as 
it  was  slaughtered  (Rev.  v.  6)  on  the  full  moon  of  the  Ram 
month.  The  Adon  or  Lord  returns  in  the  sign  Aries.  At  the 
same  time  a  ram  was  sacrificed  to  Zeus  Ammon,  so  sacred  was 

1  It  is  not  uncommon  to  find  ancient  priests  named  after  the  God  that  they 
served  ;  and  Khufu  must  have  been  a  high  priest  according  to  Egyptian  usage.— de 
Iside,  9  ;  Herodot.  II.  141,  142.  A  temple  stood  before  Khafra's  pyramid  richly  fur- 
nished with  statues,  bowls  and  vases  engraved  with  his  royal  name  and  titles. — Petrie, 
133.  The  Pyramid  of  Meydoun  and  the  Great  Pyramid  of  Sakkarah  show  that  the  pyr- 
amids were  used  as  tombs  prior  to  the  erection  of  the  Great  Pyramid  of  Khufu  at 
Gizeh.  Moreover  the  Kananite,  Amorite  and  Israelite  kings  were  habitually  buried 
in  the  Bamoth  Bal  (the  High  Places  of  the  Sun),  which  custom  would  of  course  be 
kept  up  by  the  Phoenicians  and  Philistian  Kharu  in  Egypt. 

2  Herodotus,  II.  127,  says  that  (as  the  Egyptian  said)  Khufu  reigned  50  years 
and  Diodorus  says  that  Khembes  reigned  50  years.  This  shows  that  both  authors 
have  in  mind  the  same  party.  A  form  of  Khemmis  is  Khembis.  Khem  was  there 
worshipped.  Khembes  was  one  of  the  names  given  to  the  Builder  of  the  Great  Pyra- 
mid. Khem  is  the  creative  God,  and  the  form  Amun-Khem  sometimes  occurs. 
Taking  Khembes  and  Khufu  (Khnum-Khufu)  each  as  the  Builder  of  the  same  struct- 
ure, has  a  tendency  to  show  that  Khufu  is  not  more  a  deity  than  Khembes  ;  for  Dio- 
dorus Siculus,  I.  cap.  03.  p.  72,  states  that  'Khembes  of  Memphis  built  the  Great- 
est Pyramid.'  Hecataeus  gave  Khembis  as  the  name  of  Khem's  city,  Chemmis.— 
Wheeler's  Herodotus,  I.  p.  385.  Khembes  has  the  appearance  of  being  a  name  manu- 
factured out  of  the  word  Khem  ;  and  the  Pitcher  and  the  ram  might  well  suit  as  sym- 
bols of  Khem's  creative  attributes.  Both  names  start  from  the  name  of  a  creative 
deity,  as  their  root. 


158  TEE   QHEBER8  OF  HEBRON. 

formerly  the  ram  to  the  Egyptians  also.  It  was  an  atonement- 
festival,  otherwise  the  Egyptians  at  the  Theban  Spring-festi- 
val when  the  ram  was  slain  wonlcl  not  have  beaten  themselves 
on  the  breast  as  expression  of  the  greatest  grief.  That  this 
victim  was  buried  explains  yet  more  clearly  its  destination  to 
be  a  symbol  of  the  dying  year.  Just  as  in  the  ceremonies  at 
the  death  of  the  Syrian  Adonis,  the  beating  the  breasts  and 
the  mournful  bearing  of  those  taking  part  in  the  ceremonies 
could  in  like  manner  have  reference  to  this  dying  Lamb. 
The  Jews  must  come  in  white  garments  in  Spring,  a  symbol  of 
entering  pure  upon  a  new  period  of  the  Sun.  That  it  was  a 
ceremony  of  expiation  is  clear  from  Exodus,  xii.  5,  13.  No 
uucircumcised  person  could  take  part  in  the  paschal  offering.1 

Pherekudes  Syrius,  B.C.  544,  has  tov  del  £«vra  (compare 
Plato's  to  ov  dei,  yeVeo-ii/  Se  ovk  e^ov.  Plato,  Tim.  27  d)  the  Ever- 
living,  from  whom  issue  Chthonos  (Adam  earthy)  and  Chthonia 
(Goddess  of  Matter),  just  as  Apasson  and  Taautha  issue  from 
the  Unknown  Darkness.  From  Chronos2  issue  Spirit,  Fire,8 
Water,  which  represent  the  triple  nature  of  the  Intelligible. 

Just  as  the  chronological  canon  of  the  kings  of  Egypt  com- 
menced with  the  reign  of  the  Gods,  so  likewise  we  find  on  the 
monuments  the  cartouches  of  the  Gods  drawn  in  a  manner 
analogous  to  those  of  the  kings.  This  is  to  be  noted !  The 
cartouches  are  always  simple  just  like  those  of  the  Pharaohs 
belonging  to  the  first  dynasties.  In  the  exterior  form,  then, 
there  is  no  difference  between  the  cartouches  of  the  Gods  and 
those  of  the  kings,  and  this  conformity  originated  in  the  ha- 
bitual assimilation  of  the  kings  to  the  Gods  by  the  Egyptians 
The  kings  were  sons  of  the  Sun,  or  claimed  the  distinction  of 
being  thus  regarded,  so  that  Khufu,  so  far  as  his  cartouches 
show,  might  either  have  been  either  a  deity-name  or  a  royal 
name,  except  that  his  name  appears  in  other  tombs  near  by. 

1  Nork,  Real-Worterbuch.  iv.  443,  448.  Hebrew  prophets  lived  on  the  High 
Places  and  Hebrew  kings  were  buried  there.  So  Khufu  was  entitled,  by  Semite  cus- 
tom, to  be  buried  in  the  High  Place  of  Khnum  at  Gizeh,  both  as  priest  and  king.  They 
were  usually  buried  in  the  rock  below.  The  people  still  sacrificed  and  burned  incense 
in  all  the  High  Places.— 2  Kings,  xii.  3  ;  xv.  4.  Pan,  however,  the  Egyptians  regarded 
as  the  Most  Ancient  of  the  Gods,  nap'  AiyuTrrtWi  &e  n6.v  iiev  dpxaio'Tai-os.  —Herodotus,  II. 
145.  The  Egyptian  Pan  is  Khem,  who  is  therefore  as  ancient  a  God  in  Egypt  as 
Khnum.     He  was  regarded  as  a  form  of  the  Supreme  God. — Rawlinson,  I.  331,  334. 

2  Oulomus  (Time)  issues  from  Aether  and  Air. 

11  Compare  the  fire-pillars  of  the  Setians. — Exodas,  xiii.  21,  22. 


THE  ASABIANS  IN  EGYPT.  15(J 

The  granite  blocks  bear  no  inscription,  only  the  limestones. 
These  hieroglyphs,  written  not  engraved,  follow  no  consecu- 
tive order  and  do  not  make  up  veritable  inscriptions.  Each 
block  has  its  own  inscription  which  is  not  continued  on  the 
next  block.  One  might  fancy  that  these  blocks  formerly  com- 
posed a  series  which  had  afterwards  got  displaced,  and  that 
these  materials  originally  belong-ed  to  a  monument  more  an- 
cient than  the  Great  Pyramid.  These  characters,  however, 
were  quarry  marks  merely,  made  with  the  object  of  mentioning 
the  name  of  the  king  who  made  use  of  the  quarries.  This  is 
the  opinion  of  Lepsius.  But  if  so,  how  did  they  get  into  the 
pyramid  ?  They  got  into  four  of  the  chambers  of  construction 
in  the  attic.  Col.  Vyse,  I.  235,  238,  says  that  red  quarry  marks 
were  continually  found  upon  the  stones  that  were  removed  at 
the  South  front  of  the  Great  Pyramid :  so  that  these  red  marks 
were  not  confined  to  the  stones  Availed  up  in  the  attic  cham- 
bers of  construction  ;  and  Col.  Vyse  found  another  stone  in  a 
heap  on  the  North  side  of  the  Great  Pyramid  with  the  remnant 
of  a  cartouche  that  ended  like  Khufu's  oval,  followed  by  the 
worm  which  in  hieroglyphs  stands  for  f.  What  the  worm  (or 
serpent)  may  mean  except  to  indicate  a  spiritual  status  1  or 
being",  is  doubtful ;  but  the  jar  means  water  of  life,  water  (of 
Osiris),  and  Amun's  ram  signifies  Creator,— an  allusion  per- 
haps to  the  Arab-Dionysiac  idea  of  creation  in  Hades,  and  the 
water  in  the  Deep  underneath.  These  symbols  may  refer  to 
King  Khufu  as  become,  or  to  become,  a  spiritual  being,  and 
to  be  revived  and  renewed  in  a  resurrection  of  some  kind. 
The  Theban  Kneph  had  the  ram's  head.  Lepsius  felt  sure 
that  the  red  marks  were  completed  on  the  inaccessible  sides 
of  the  blocks  with  the  red  hieroglyphs  on  them.  If  these 
marks  were  numerous  (see  Vyse,  I.  235),  found  on  other  stones 
of  the  Great  Pyramid  besides  those  in  the  four  highest  cham- 
bers of  constraction,  the  inference  is  that  king  Khufu  built 
the  pyramid,  unless  we  assume  that  it  may  have  been  com- 
pleted after  his  death  or  that  the  stones  had  been  previously 
used  in  erecting  another  tomb  for  Khufu, — a  suggestion  which 
even  the  unusual  formation  of  the  so  called  '  King's  Chamber ' 
and  '  Queen's  Chamber  '  hardly  permits  to  be  made,  although 
Khafra's  pyramid  had  not  such  chambers  above  the  ground. 

1  The  serpent  indicates  spirit  and  divinity  ;  as  in  the  case  of  the  royal  asps  ;  as  a 
letter  the  worm  means  f. 


160  THE   GHEBERS  OF  HEBRON. 

and  its  construction  is  inferior  to  that  of  the  Great  Pyramid, 
showing  less  interest  in  the  work.  The  ventilating  passages 
are  peculiar  to  the  Great  Pyramid,  as  are  the  two  chambers 
for  burial  above  the  foundations  of  the  structure.  Such  an 
unusual  and  novel  idea  must  have  had  a  motive  ;  especially  as 
clear  down  in  the  rock  underneath  the  Great  Pyramid  a  long 
subterranean  passage  was  cut,  as  usual  for  a  royal  tomb.1 
Manetho  would  not  be  disposed  to  admit  that  the  Great  Pyra- 
mid was  built  by  a  Phoenician  or  Philistian  king,  by  a  wor- 
shipper of  Set.  Set-xenoi,  Typhonian  foreigners,  were  offered 
up  as  victims.2  But  Set  was  an  older  deity  in  Egypt  than 
Asar.  Khafra  3  (Kabirah,  Cabar)  may  refer  to  the  Sun  (Khopri, 
Kheper)  of  the  Kef  a.4  Nork  says  that  Kepheus  has  solar  sig- 
nificance, is  the  Sun  veiled  or  concealed  in  darkness ;  like 
Kebo,  the  setting  Sun  in  the  west.  Kepheus  was  son  of  Agenor 
(Bal),  and  King  of  ^Ethiopia.  He  appears  among  the  stars  as 
father  of  Andromeda  and  husband  of  Kassiepeia.  A  myth 
mentions  Kronos  as  waylaying  Ouranos  in  a  place  in  the  cen- 
tre of  the  earth.5  Kronos  has  two  children,  imps  of  Darkness 
in  Hades,6  named  Typhon  (Tuphon) 7  and  Nephthys.8  The 
Phoenician  euhemerism  disposed  of  Ptah  and  Adam  (the  Moon- 
god  Men  and  Osiris)  by  mentioning  Ptah  under  the  name 
Technites  (the  Architect,  Khnemu)  and  Adam  under  the  names 
Geinos  Autochthon  9  (Earthy,  Sprung  from  earth).  The  name 
of  Asar  (Osiris)  is  found  at  Gizeh.  One  would  be  almost  dis- 
posed 10  to  consider  Khufu  u  a  euhemerised  Saturn,  if  it  were 
not  for  the  circumstance  that,  according  to  De  Rouge,  Res., 
43,  44,  he  had  quite  a  family.  The  Egyptian  priests  did  all  in 
their  power  to  persuade  the  common  people  that  the  Gods 

1  Rawlinson,  Egypt,  I.  199,  200. 

2  Lauth,  Aegypt.  Chronol.,  165. 

3  Cabir  (?).  See  the  town  Kafira, — Nehemiah,  vii.  29;  Kafira,  a  district. — 2  Es- 
dras,  ii.  25. 

4  Compare  the  formations  Ases-kaf,  Shepses-kaf,  etc.  But  Khafra,  can  also  be 
derived  from  Kabar,  Cabir,  Kheper,  the  Sol-creator,  and  Khepra,  the  beetle. 

5  Philo's  Sanchoniathon,  ed.  Orelli,  p.  34. 

6  which  is  just  where  Seb-Saturn  was  placed  as  Earth-god  by  the  Egyptians. 

7  Tuphos  «—  smoke,  hence  darkness. 

8  de  Iside,  12. 

9  Sanchon. ;  ed.  Orelli,  p.  20. 

10  with  the  author  of  "Mankind."  Petrie,  106,  says  that  the  pitch  is  still  to  be 
seen  in  the  pin-holes  of  Khafra's  coffer. 

1 '  I Akub,  Kub,  Kuph,  Khufu  :  Jacob  was  mourned  7  days  ;  as  the  Adon  Ra  was 
mourned. 


THE  ASARIANS  IN  EGYPT.  161 

who  were  honored  as  Osiris,  Isis,  Horus,  Harpokrates,  etc., 
had  really  existed  on  earth.  Their  tombs  were  shown,1  their 
memory  was  honored,  the  color  of  their  hair  and  skin  de- 
scribed.- Saturn's  tomb  is  pointed  out  in  the  Caucasus ; 3  Sa- 
turn was  an  ancient  king-.4  Philo's  Sanchoniathon  mentions  the 
end  of  Kronos  (who  is  Israel).5  The  Kretans  showed  the  tomb 
of  Zeus,  and  some  one  before  St.  Paul  called  them  liars.  The 
tombs  of  the  Patriarchs  with  graves  about  25  feet  or  more 
long-  to  each  patriarch  were  shown  to  Lepsius.  That  of  Dio- 
nysus was  exhibited  ;  and  Iakab's  (Saturn's  probably)  is  re- 
ferred to  in  Genesis,  1.  5.  Five  Egyptian  Clods  roamed  through 
the  world  in  human  shape  and  in  other  shapes.  From  them 
sprung  other,  earthly,  gods,  mortal,  but  who  on  account  of 
their  benefits  to  men  had  acquired  immortality.  Some  of 
them,  too,  have  been  kings  over  Egypt.u  Osiris  went  to  the 
Underworld,  after  his  benefits  to  mankind,  and  his  tomb  was 
at  Abudos  and  at  Philae.  The  Oxford  author  of  "  Mankind  " 
regarded  the  Great  Pyramid  as  one  of  the  tombs  of  Osiris.7 
Euhemerism  had  a  tendency  to  remove  the  distinction  between 
a  God  and  a  king.  "  Khufu  and  Khafra,  equally  with  other 
kings,  were  honored  with  a  special  worship."8  They  were 
still  worshipped  at  a  late  period.9  Iakab  dug  his  tomb  with 
Egyptian  forethought  before  he  went  West.  His  name  re- 
minds us  of  the  Semitic  Kahar,  which  is  a  name  (Cabir)  of  the 
Sun,  and  means  "  mighty."  Herakles,  too,  was  called  the 
Mighty.10  Iacob,  like  Herakles,  is  connected  with  the  number 
12. 

The  Sun  rejoices  as  a  Gabor  "  to  run  a  race. — psalm,  xix.  v. 

1  See  de  Iside,  20,  21.  Equally  expunging  all  those  that  are  considered  Gods. — de 
lside,  23. 

2  Mankind,  by  a  student  of  Baliol  College,  p.  703. 

3  Chwolsohn,  Ssabier,  I.  400. 
*  Mover's  Phon.  I.  122. 

5  Eusebius  ;  in  Orelli,  Sanchon.  p.  42. 

6  Lepsius,  Gotter  d.  Vier  Elem.  p.  215. 

7  Mankind,  608. 

8  Mariette,  Monuments,  67,  68. 

9  Petrie,  153.     Senefru  was  so  worshipped. 

10  Aristophanes,  Frogs,  429  ed.  Bothe. 

11  The  g  becomes  k,  and  k  —  g ;  as  in  the  Greek  rule,  "kappa,  gamma,  chi."  Akbar 
—  Gabar  and  Cabar.  Hence  Iakab,  Iacob,  Cabir,  and,  we  shall  also  see.  Cupido  :  ac- 
hab  —  to  love  ;  and  agap-ao,  "  I  love."  Iachab,  the  future  tense  of  Cupido.  Petrie, 
84,  106, 107,  216,  mentions  no  pitch  in  the  pin-holes  of  Khufu's  sarcophagus,  but  he 
mentions  the  pitch  in  the  fastenings  of  Khafra'a  lid.     Adonis-Osiris  —  Iachab. 

11 


162  THE   GHEBERS   OB1  HEBRON. 


UNDER   THE   EARTH. 

aniinse  quibus  altera  fato 
corpora  debentur. — Virgil,  Aeneid,  vi.  713. 

There  is  a  subterranean  chamber  in  the  Great  Pyramid  more 
than  a  hundred  feet  below  the  base.  Therefore  in  remote 
times  some  tradition  existed  of  a  subterranean  passage  peculiar 
to  this  Pyramid.  According-  to  Herodotus,  the  tomb  of  Khuf  u 
was  at  so  great  a  depth  that  it  was  surrounded  by  the  water  of 
the  Nile  and  differed  from  anything  to  be  seen  in  the  Second 
Pyramid, — a  description  the  more  remarkable  as  it  relates  to 
the  only  pyramid  that  contains  chambers  in  the  masonry,  and 
cannot  apply  to  any  apartment  at  present  discovered  in  it.  A 
passage  like  that  at  the  Second  Pyramid,  inclining  at  an  angle 
of  26  degrees,  at  the  distance  of  forty  feet  from  the  base  would 
arrive  at  the  depth  of  220  feet  below  the  Pyramid. — Vyse,  I. 
222.  The  angle  of  descent  is,  according  to  Eawlinson,  I.  199, 
26°  41',  leading  to  a  subterranean  chamber  deep  in  the  rock, 
which  measures  46  feet  by  27,  and  is  eleven  feet  high.  The 
passage  continues  210  feet  at  this  angle  through  the  solid 
rock,  when  a  horizontal  passage  27  feet  in  length  leads  to  the 
subterranean  chamber.  No  sarcophagus  was  found  there,  but 
one,  it  is  thought  must  have  been  there. — Eawlinson,  I.  200. 
The  tradition  is  that  Khufu  was  not  buried  in  the  Great  Pyra- 
mid. Khufu  and  Khafra  had  costly  temples  on  the  east  side 
of  their  pyramids  adorned  with  their  diorite  statues.  Con- 
ceive of  the  absurdity  of  building  temples  to  two  kings  who 
(on  the  testimony  of  Herodotus  and  Diodorus)  were  universally 
hated !  But  the  later  doctrine  in  the  time  of  Herodotus  was 
that  the  Gods  had  been  men.  Menes  and  Tat  were  names  of 
lunar  deities.  And  as  330  names  of  kings  were  read  to  Herod- 
otus Manetho  was  not  thrown  entirely  on  his  own  resources. 
For  what  purpose  were  the  Sabian  pilgrimages  to  these  great 
pyramids  for  centuries  after  Christ  ?  Whose  star  did  they 
follow  ?  The  star  of  Chiun  ? — Amos,  v.  26.  Compare  the 
Sabian  Magi  in  Matthew,  ii.  2,  9.  The  priests  burned  incense 
on  the  High  Places  to  the  planets. — 2  Kings,  xxiii.  5,  8,  11. 
On  the  High  Places  of  Bel  Saturn  the  Hebron  Ghebers  burned 
their  sons  as  offerings  to  Bal.— Jeremiah,  xix.  5.  Kronos  was 
held  to  be  the  Father  of  Aither  and  chaos  ;  but  he  is  passed 
over  and  a  Serpent  substituted  : 


THE  ASARIAN8  IN  EGYPT.  163 

Saturn  is  born  this  Serpent. — Damaskios. ' 

Zeus  .  .  .  Aitheri  vaiwv  (dwelling  in  the  burning  heaven). — Homer,  II.   ii 
412. 

Sanefru  was  at  his  decease  and  even  to  later  times  divinised 
and  honored  with  commemorative  services  ;  but  his  pyramid 
has  not  yet  been  found.2  The  pyramids  of  Khufu  and  Khafra 
are  the  oldest  of  those  at  Gizeh.  Then  those  of  Menkaura  and 
Abu  Roash  are  supposed  to  have  followed,  but  we  know  not 
their  date.  Menkaura's  coffin  lid  mentions  '  Osiris  born  of 
Nut,  substance  of  Seb.'  But  Seb  (Saturn)  is  the  Earth-god  ; 
'  of  the  earth,  earthy,'  like  the  Adam  ( — 1st  Corinthians,  xv.  47). 
Hosea,  iv.  13,  15,  ix.  10,  x.  8  would  seem  to  suggest  that  the 
High  Places  were  being  destroyed  in  about  the  seventh  cen- 
tury before  our  era.  They  sacrificed  to  the  Fire-God.  The 
only  evidence  in  the  Great  Pyramid  (in  symbols)  points  di- 
rectly to  Khnum  (Kneph),  to  Saturn,  and  not  less  plainly  to 
Osiris.  The  water-jug  and  ram  are  Khnum's  emblems,  and 
indicate  that  Khufu  was  in  the  bosom  of  Khuum,  Kneph,  or 
( )siris—  absorbed.  Therefore,  owing  to  these  emblems  and  to 
the  inferior  location  of  the  third  pyramid  at  Gizeh,  we  are 
justified  in  separating  the  Khnum-Khufu  pyramid  from  the 
rest  and  regarding  it  by  itself3  in  its  possible  priority !  Petu- 
khanu  built  a  temple  at  Gizeh  and  offers  to  Osiris  in  the  21st 
dynasty.  In  the  4th  dynasty  Menkaura  likewise  attorns  to 
Osiris  ;  therefore  it  was  built  by  a  Syrian  race  (vide  the  Name 
Asar,  Osiris),  but  the  Great  Pyramid  remains  dumb  to  all 
questioning,  except  its  empty  sarcophagus,  too  large  for  the 
ascending  passage  ;  and  the  cartouches  of  Khufu  preceded  by 
the  symbols  of  Khnum.4  The  surrounding  tombs,  however, 
according-to  De  Piouge,  mention  the  relatives  of  Khufu.  But 
some  of  the  inscriptions  mention  As-ar  and  As-at  (Isis).     Khufu 

'  Cory,  313. 

2  De  Rouge,  34,  41. 

3  Khafra's  pyramid  (the  Second  pyramid  at  Gizeh)  would  rank  next  to  the  Great 
Pyramid  by  its  accuracy  of  work  both  inside  and  outside  ;  and  even  before  the  Great 
Pyramid  in  the  work  of  its  coffer.  But  the  lamentably  bad  stone  of  its  general  core 
masonry,  the  rounded  and  carelessly  shaped  blocks  and  the  inferior  quality  of  its  casing 
stone  prevent  its  taking  the  second  place.—  Petrie,  p.  170.  The  Great  Pyramid  has 
upper  passages  and  air  channels  ;  which  are  not  known  in  other  pyramids  —Petrie  n 
201. 

*  Another  name  is  found  on  the  blocks  in  the  Pyramid,  side  by  side  with  those 
bearing  the  name  of  Khufu.  This  other  name  is  fchs  Fame  as  that  of  Khufu,  with  the 
prefix  of  two  hieroglyphs,  a  jug  and  a  ram.— Petrie,  p.  152. 


164  THE  OHEBERS  OF  HEBRON. 

could  have  built  the  Great  Pyramid,  as  his  name  appears  on 
the  blocks.1  The  pitcher  and  ram  refer  to  Kneph  and  Khnuni. 
The  words  Khnumu-Khufu  must  therefore  imply  the  resurrec- 
tion of  Khufu  by  the  water  and  the  life  of  Khnum.  Khufu  by 
descent  was  a  Philistian,  since  his  name  is  the  Syrian  Kouph, 
also  found  as  Akouph.  But  Mr.  Petrie,  p.  152,  says  that  there 
is  no  instance  of  a  similar  prefix  to  a  king's  name,  out  of  the 
hundreds  of  names  and  thousands  of  variants  known. 

The  forms  of  the  word  Acabar  and  names  derived  from  it 
are  to  wit :  Gabariel,  Iaqab,  Iakoub,  Iakouf,  Kouph,  Khufu. 
The  Mighty  Iakab  is  Herakles,  and  Israel.  The  name  Asarel 
also  occurs;  which  is  the  Jewish  form,  while  Asar  is  an 
ancient  Egyptian  form  of  the  Greek  name  Osiris.  Iaqab  is 
Israel  ( — Gen.  xxxii.  28)  and  Israel  is  a  name  both  of  Saturn 
and  Asari-Osiris.  Khufu's  name  is  a  form  of  lacoub's  name, 
and  Iaqoub  is  Israel.  The  question  still  arises  (since  the 
cartouche  of  the  god  or  the  king  is  precisely  the  same)  was 
Khufu  a  god  or  a  king  ?  Iaqab  is  then  the  Mighty  Herakles. 
Was  not  Khufu  a  deity -name  ?  His  pyramid  has  its  temple 
and  priests,  like  the  two  other  large  pyramids  at  Gizeh.  So 
they  were  used  for  other  purposes  than  merely  as  tombs. 
The  worm  following  Khufus's  cartouche  would  seem  to  point 
to  a  spiritual  being ;  at  least  the  serpent  as  a  symbol  has  that 
signification.  The  lid  of  the  sarcophagus  of  Khufu  may  not 
have  been  fastened  on,  for  Petrie,  p.  158,  217,  says  that  in  the 
period  between  the  7th  and  10th  dynasties  during  the  civil 
wars  the  lid  of  the  coffer  was  probably  broken  off  and  the  body 
of  the  great  builder  treated  to  the  spite  of  his  enemies.  But 
Mr.  Petrie  does  not  tell  us  on  wiiat  indications  he  judges  that 
the  lid  was  broken  off.  He  found  evidence  that  the  lid  of  the 
sarcophagus  of  Khafra's  pyramid  had  been  cemented  on.  We 
kuow  not  whether  Khufu's  coffer  held  a  human  corpse,  or  the 
bones  of  an  ox. 

We  have  to  notice  another  inscription  engraved  on  a  stone 
six  inches  by  four,  found  in  a  mound  (or  heap)  on  the  north 
side  of  the  Great  Pyramid,  in  which  there  is  an  addition  to 

1  In  the  second  '  chamber  of  construction,'  to  which  there  was  no  access  except  by 
breaking  a  passage  through  the  stone  blocks,  there  is  a  large  cartouche  of  Khnumu- 
Khufu  nearly  all  broken  away  by  Vyse's  forced  entrance. — Petrie,  91 ,  92.  Of  course, 
the  name  was  not  intended  to  be  seen,  being  walled  in.  No  name  on  the  sarcophagus  ! 
The  destroyers  of  the  monuments  of  the  Old  Kingdom  belong  to  the  7th-llth  dynas- 
ties.—Petrie,  158,  217. 


THE  ASARIANS  IN  EGYPT.  165 

;i  fragment  of  Khufu's  cartouche.1  It  is  a  worm  (or  serpent) 
following  Khufu's  cartouche.  The  little  chicken  is  the 
last  of  the  four  hieroglyphs  in  Khufu's  oval.  If  we  translate 
the  serpent-symbol  by  Chiun,  reading  Khufu-Chiun  (Khufu 
the  Living)  we  have  the  serpent  as  a  symbol  of  eternity  and  of 
Saturn.  At  all  events,  the  serpent  indicates  a  spiritual  being. 
Compare  the  Serpent  as  Saturn.2 

All  things  are  born  from  Kronos  and  Aphrodite. — De  Iside,  G9. 

Saturn  is  Set,  and  presides  over  the  realm  of  Darkness. 
The  Theban  Kneph,  like  Amnion,  had  the  ram's  head.3  As 
Khufu's  name  is  connected  with  the  symbol  of  water,  we  may 
mention  another  name  of  Khufu  likewise  connected  with 
water, — Suphis  or  Iusuph  (the  bahr  Iusuph).  "We  have  the 
names  Asoube,4  Asabia,s  Iasoubos,6  and  Asoufa,7  besides 
Ioseph.  Sev  (Seph)  is  Saturn  ;  so  is  Seb.  The  Nile  was  said 
(falsely  by  the  priests)  to  spring  out  of  the  ground  near  Ele- 
phanta,  and  Deuteronomy,  xxxiii.  13,  points  to  water  down  in 
Hades.  So,  too,  the  water- jar  and  the  ram  are  associated  with 
Khufu- Suphis ;  while  Kneph,  the  Agatho-daimon  is  repre- 
sented pouring  water  on  the  wheel  with  which  he  fashions  the 
limbs  of  Osiris.  As  regards  the  red  characters  and  cartouches 
marked  on  the  stones  in  the  construction-chambers  above  the 
King's  Chamber  in  the  pyramid  of  Khufu,  Col.  Vyse  says  that 
hieroglyphs  were  found  on  the  inner  face  of  a  stone  in  the 
ruins  of  a  temple  east  of  the  2nd  pyramid.  They  have  been  so 
found  in  tombs  west  of  the  Great  Pyramid.8  Ked  quarry 
marks  were  continually  found  on  the  stones  that  were  removed 
at  the  south  front  of  the  Great  Pyramid.9    The  Gods  formerly 

1  Howard  Vyse,  I.  275.  If  that  worm  following  Khufu's  cartouche  were  trans- 
lated as  if  it  were  inside  said  cartouche,  the  name  would  be  read  Khufuf ;  which  is  the 
way  it  stands  inside  the  oval  in  the  Tunra  inscription  at  Sakkarah,  as  given  by  De 
Rouge.  There  is  the  oval  at  Wady  Magharah.  This  again  spells  Khefu.  Compare 
the  Kefa. 

2  Dunlap,  Vestiges,  196,  226,  227,  243. 

3  Rawlinson,  Egypt,  I.  327-329.  Keb  is  a  name  of  Saturn,  Seb.  Kebt  =  Copts.— 
Ideler,  Handb.  II.  504. 

4  Septuagint  1  Chron.  iii.  20. 
6  Sept.  1  Chron.  iv.  35. 

6  I  Esdras,  ix.  30. 
»  2  Esdras,  ii.  43. 

8  Vyse,  I.  255.     Amon-Ra  of  Thebes,  who  is  Khnuphis,  always  appeared  with  the 
ram's  head  and  presided  over  the  Nile  inundation.— Vyse,  I.  281. 
0  Vyse,  I.  238. 


166  THE  GHEBEBS  OF  HEBBON. 

reigned  in  Egypt,  dwelling-  together  with  the  men.1  The 
names  Menes  and  Tat  are  deity-names.  So  that  Euhemerns 
had  not  far  to  go  to  obtain  his  theory  that  the  Gods  had  once 
been  men,  deceased  benefactors. 

Oulomns  (Time)  the  Intelligible  God  I  regard  as  the  sum- 
mit of  the  intelligibles.2  Bel  (Bal)  was  Saturn  and  Sol ;  he 
was  regarded  as  first  king  of  the  Assyrians  ( — Movers,  I.  185  ; 
Servius,  ad  Aeneid,  I.  729). 

First  of  the  Assyrians  Saturn  reigned,  whom  Assyrians  named  God. 
Primus  Assy  riorum  regnavit  Saturnus,  quern  Assyrii  Deuni  nominavere. — 
Servius,  ad  Aen.,  I.  642. 

One  general  religion  (as  a  state  religion)  was  carried  every- 
where from  Persia  to  the  Mediterranean.  Fire-pillars  pre- 
ceded the  Assyrian  armies  ;  and  the  Assyrian  star- worship  is 
like  the  Persian.  About  the  middle  of  the  eighth  century  B.C. 
the  Assyrians  conquered  Palestine.3  Sanchoniathon,  p.  24,  be- 
sides the  Adonis  at  Byblus,  designates  him  of  the  Lebanon 
(El  Elion.— Gen.  xiv.  18, 19)  as  the  Most  High  God  (El  Elioun). 
He  names  him  Elioun  KuW/xei/o?  "Yi/ao-Tos  who  has  dwelt  in  the 
district  of  Byblos  and  in  hunting  was  torn  in  pieces  by  wild 
beasts,  where  the  reference  to  the  Adonis  of  Byblos  who  was 
killed  by  the  tusk  of  a  Boar  is  plain.  As  the  Most  High  God, 
he  stands  in  Sanchoniathon  chief  (zu  oberst)  in  a  theogony, 
and  is  followed  by  his  son  Uranos,  the  Epigeios  (Adam, 
'  earthy ')  united  with  Ge  (Earth 4)  whom,  as  before,  Saturn 
(Set)  usually  follows  ;  whence  it  is  clear  that  he  was  regarded 
as  first  (primal)  being,  corresponding  to  the  Ancient  Bel  with 
the  Taautha,  who  is  here  Berut  the  Lebanon  Venus.  Adonis 
had  also  his  hidden  5  name,  like  IAO,  the  mysterious  desig- 
nation of  the  Sun -god  Adonis  in  Macrobius.  Especially 
weighty,  in  reference  to  this  unnamable  Iao-  Adonis,  is  an 
account  in  Damaskius,  also  found  in  Suidas  (Atayvw/i.oji'  and 

1  Herodot.  II.  144.  The  name  Sahura  having  been  found  marked  on  blocks  of 
stone  belonging  to  the  northern  (the  lesser)  pyramid  at  Abusir  it  was  hastily  con- 
cluded that  this  was  Sahura's  tomb.  But  blocks  may  have  been  taken  from  some 
earlier  building  and  built  into  the  pyramid. — Palmer,  I.  360. 

-  Mocbus  speaks. 

3  Movers,  I.  64,  66,  70,  71. 

4  Bel  divides  Omoroka  into  two  halves.  Of  one  he  makes  heaven,  of  the  other, 
earth. — Dunlap,  Vestiges,  152  ;  Munter,  Bab.,  42.  Compare  Hathor  in  Mariette, 
Monuments  of  Upper  Egypt,  141. 

0  Amun,  the  Hidden  One. 


THE  AS  ASIANS  IN  EGYPT.  167 

'[{pato-Kos)  and  Photius  (Bibl.  p.  343).  Damaskius  mentions  a 
'  not  to  be  named  '  statue,  appr/rov  dyaXfia,  of  Aion  '  in  Alexan- 
dria, adored  there  Kara  iavo-tiktjv  SeoKpaaiav  (according1  to  mystic 
divinity)  both  as  Osiris  and  Adonis;  it  had  something-  divine 
and  astonishing-  in  it,  both  lovely  and  fearful  to  behold  ;  but 
still  the  statue  had  something  benignant  in  its  aspect.2  If 
one  compares  these  accounts  of  the  Adonis  Osiris  Aion  with 
that  of  Iao  Adonis  the  identity  is  undeniable  ;  for  the  Adonis- 
Eljon  of  Sanchoniathon  appears  likewise  as  an  Urwesen  (a 
primal  being)  out  of  whom,  one  after  the  other,  the  first  cos- 
mogouial  beings  spring,  the,  primarily  united  with  Ge  (Earth), 
lianos  Epigeios  (Adam),  then  the  Ancient  Saturn  (Seth),  and 
afterwards  the  other  Phoenician  Gods.'5  If  now  we  consider 
that  Aion  means  Time,  we  cannot  fail  to  recognize  in  him  the 
Egyptian  Nou  who  is  God  of  Time,  and  timed  the  annual  del- 
uge. Saturn  may  well  have  been  regarded  as  Time  (Ophion- 
Saturn. — Ezek.  viii.  8,  10)  the  Destroyer 4  (Sat  or  Set).  With 
this  conception  suits  his  name  Descent  (to  Hades),  Kebo  (Keb, 
Kub,  Koub,  Kouph,  Kuphu,  or  Khufu),  Akabah,  Iakab.5  They 
mourned  the  Hebrew  kings  with  '  Hoi  Adon.' — Jeremiah, 
xxxiv.  5.  The  Assyrian  Chief  priest  Nergal  Sarezar  bore  the 
name  of  his  God  Nergal  Sarezar,  and  the  Assyrians  had,  in 
common  with  the  Persians  and  Babylonians,  the  Great  Festi- 
val of  Anaitis,  also,  like  the  Persians,  the  institution  of  the 
Magi  which  had  come  with  the  Chaldaeans  and  Babylonians, 
and  Nergal  Sarezar  (Jeremiah,  xxxix.  3  ;  Isaiah,  xiv.  31  ;  Jer. 
i.  13).     The  smoke-pillars  went  before  the  Assyrian  armies  as 

1  Time. 

2  Compare  the  Serapis-statue. 

3  Movers,  Phonizier,  544.  Typhon  has  the  love  of  Destruction  like  Kronos,  for 
Time  is  the  destroying  (principle). 

4  Herodotus,  II.  124,  states  that  (Kheopa,  Khufu)  the  Builder  of  the  Great  Pyra- 
mid drove  into  every  iniquity,  closing  the  temples  and  stopping  the  sacrifices.  In 
other  words  he  acted  like  the  Darkness  incarnate.  This  is  not  surprising,  considering 
his  relations  to  the  Adversary  Set-Typhon  and  to  Saturn,  expelled  from  heaven,  as  the 
Fiend.  Adonis  (Rimmon)  in  Hades  and  Areimanios  support  the  change  of  Set,  Saturn, 
into  Sathanas,  Satan. 

Sent  down  'neath  earth  and  barren  sea. — Homer,  II.  xiv.  204. 

€K  8e  tou  Kprji'OU  tov  Tv^unri  Kai  ttji'  Ne^vy. — dc  Iside    12. 

And  from  the  Saturn  were  generated  the  Devil  and  the  Infernal  Goddess,  Typhon's 
wife.— de  Iside,  12. 

Ramon  (2  Kings,  v.  IS)  is  Rimmon  (Adonis),  and  Ariman,  or  Areimanius  of  the  Per- 
sians. Isis  and  Osiris,  having  taken  a  fancy  to  each  other  before  they  were  born,  came 
together  in  utero  surrounded  by  Darkness. — de  Iside,  12. 

5  Movers,  200  ;  Gen.  1.  10.     Jacob  was  mourned  70  days  ;  also,  later,  7  days. 


168  TEE   GHEBERS  OF  HEBRON. 

tliey  did  before  the  Hebrew  (or  Hyksos)  array  as  it  inarched 
from  the  Nile  into  Palestine. — Exodus,  xiii.  21,  22 ;  Movers,  I. 
70.  From  the  Assyrian  and  Babylonian  religion  we  may  infer 
in  many  particulars  to  Egyptian  usages.  Thus  from  the  He- 
brew, too,  we  may  infer  resemblances.  If  Khufu  was  the 
Deathgod ;  and  his  priest-king  bore  his  name,  then  the  ven- 
tilating passages  and  the  two  chambers  above  ground  (found 
in  no  other  known  x^yramid)  would  show  a  quasi  memorial 
aboveground  to  Seb  or  Sev ;  while  a  descending  passage  goes 
down  deep  in  the  rock  over  which  the  Great  Pyramid  was  built, 
and  leads  to  a  mortuary  chamber  in  the  rock  below,  such  as  is 
found  in  all  the  pyramids.  It  is  46  feet  long  and  27  feet 
broad.  The  passage  leading  to  this  subterranean  chamber  is 
347  feet  from  the  entrance  in  the  side  of  the  Great  Pyramid 
and  90  feet  below  the  base  of  the  pyramid.  Therefore  as 
Kronos  was  a  Phoenician  Deity,  as  the  4th  Egyptian  dynasty 
was  Phoenician,  and  as  the  Assyrian  and  Kanaanite  Hebrew 
priest  bore  the  name  of  his  God,  the  same  custom  probably 
obtained  in  Egypt,  since,  too,  the  Egyptian  Highpriest  was 
also  King. — De  Iside,  9.  Coupled  with  this  we  have  the  tradi- 
tion in  Heroclotos  that  Khufu  was  never  buried  in  the  Great 
Pyramid. 

You  did  not  die  as  Atumnios  died  ;  '  not  Water  of  Styx 

Nor  name  of  Tisiphone,  nor  Megaira's  eye  did  you  see!—  Nonnus,  xii.  239, 
240. 

A  "burning"  for  Thee  :  and  "Hoi  Adon"  their  Lament  for  Thee  !— Jere- 
miah, xxxiv.  5. 

Osiris  carried  the  souls  of  the  dead  on  board  the  solar  bark.— Massey,  II.  61. 
Ritual,  xvii. 

Lift  your  eyes  to  the  North.—  Ezekiel,  viii.  5. 

The  Bear  revolves  at  midnight  towards  the  setting,  opposite  Orion.2— Theo- 
kritus,  xxiv.  10. 

His  resurrection  through  which  he  obtained  power  over  the  Death,  that  is, 
annihilated  the  Adversary.3 — 

1  Turn,  Tamus,  Tammuz,  Timaeus.  "Phaethon  turned  chariot  to  the  sunset."— 
Nonnus,  II.  164.  Atum  (Adum,  Turn)  is  the  Adon  descending  in  the  west !  Mundi 
opificem  pollicentem  suis  incrementum  generis  propagandi  usque  orbis  terminos,  et  re- 
surrectionem  a  mortuis  una  cum  ipso  corpore  ac  sanguine,  prophetasque  afflantem.  — 
Origen  contra  Celsum,  vi.  p.  495.  Nee  in  eum  (Judaeorum  Deum)  sumus  impii,  cum 
non  praedicamus  mortuos  resuscitaturum  una  cum  ipsa  came  et  sanguine,  ut  iam  supra 
dictum  est.  For  we  have  not  said  that  this  animal  body,  which  is  sown  in  corruption 
and  ignominy  and  infirmity,  rises  again  such  as  it  was  sown.— ibid.  p.  496. 

2  Orion  belongs  to  Horus. — ibid.  2\. 

s  that  is,  the  Devil,  but  raised  us  together  with  himself  .  .   .  instead  of  Mourn- 


THE  AS  ARIA  WS  IN  EGYPT.  169 

I  am  the  great  constellation  Orion,'  dwelling  in  the  solar  birthplace  in  the 
midst  of  the  spirits. — Ritual  of  the  Bead. 

Tamas  (Thanms,  Adonis-Osiris)  was  a  former  king-  (Tiinaeus, 
without  date)  of  Egypt  who  died!  They  sang  the  Adoni- 
maoidos  (the  sufferings  of  Osiris)  and  expatiated  on  his  loveli- 
ness— then  the  lights  were  extinguished  in  personation  of  the 
power  of  Darkness  until  the  seventh  light  was  reached,  which 
was  probably  not  put  out,  seven  being  the  sacred  number  of 
the  God  of  Light.  The  Egyptians  expected  Osiris  to  rise  from 
the  dead.  Osiris  is  risen  from  Hades  and  is  present  with 
Horus.~  This  Mourning  for  Osiris  is  the  Abel  Mi&raim  Mourn- 
ing for  Iakab  Keb/  since  Ken  (Cain)  killed  Abel  not  exactly  as 
Typhon  killed  Osiris.4  So  that  we  are  now  in  the  midst  of  the 
Kefa  in  Egypt,  which  is  the  same  word  as  Akub  (Iakab  Keb) 
in  Egypt.  It  is  the  death  of  Osiris-Eros  (the  Adonis-Iakab)  in 
the  Mysteries  of  Adonis  Aqbal  and  Kubele !  Achab  (Acliob) 
means  to  "love."  Compare  also  Plutarch,  de  Iside,  3G,  57, 
where  Osiris  is  exhibited  as  the  power  of  Eros.  So  Iaqab 
loves  Rachel  Irach  (Luna). 

The  Ai  in  Aidoneus  and  hhgitpios  implies  death.  T,  is  a 
termination  only.  Gupli 5  only  remains,  Kuph,  Kuphu :  for  K 
is  form  of  G.  The  door  of  the  Great  Pyramid  may  be  regarded 
as  '  death's  door.'  Through  it  passed  Dionysus,  Iachab 
(Father  Life),  Herakles  (King  of  fire),  Kronos,  Adonis,  Kad- 
mus,  Osiris,  Isarel,  Iosepli,  Seb,  or  Sev.  Dionysus  in  Arabia 
was  named  Sabi  (Sabos).  The  Apis-bull  was  the  well-formed 
living  image  of  the  soul  of  Osiris.  Apis  was  consecrated 
to  the  moon.— Ammian,  xxii.  14.  Osiris  entered  the  moon 
at   the   beginning   of   Spring.      Of   course  his  bull  went   in 

ing  he  gave  us  the  Easter  hymn.—  Athanasius,  Festbrief :  Larsow,  p.  09,  06.  rvirov  4v- 
flpuffoeiS^  napairAriviov  Oo-ipiSt.— Diodorus,  I.  21.  In  the  case  of  both  Adonis  and  Osiris 
the  human  image  was  exhibited  to  the  public  view.  — Theokritus,  xv.  Arsinoe  bore  the 
cost,  at  Alexandria. 

1  The  Dipper  in  the  wave.  Orion  set  about  the  time  that  Osiris  entered  his  ark 
(November,  1-10).—  Hesiod,  Works  and  Days,  576,  577;  de  Iside,  42. 

2  de  Iside,  19.  Isis  told  the  priests  of  each  district  that  Osiris  was  buried  with 
them,  and  gave  them  a  donation  of  one  third  of  the  land  in  return  for  their  ministra- 
tions. Therefore  they  all  (each  tribe  of  the  priests)  supposed  that  Osiris  was  buried 
among  them,  and  on  the  death  of  the  sacred  animals  set  up  to  toG  Oo-ipiSo?  TreVflos  "the 
Mourning  for  Osiris"  (the  Abel  Misraim)  over  them  also.— Diodorus,  I.  21. 

1  Genesis,  L.  11. 

*  Diodor.  i.  21,  p.  24. 

6  Konh,  Klniph,  Khufu. 


170  THE   GHEBERS  OF  HEBRON. 

with  him.  Osiris  is  Dionysus,  and  the  Hebrews  had  their 
sun-bulls. 

Kronos  was  mourned  as  Winter-Sun. — De  Iside,  82. 

Night-shining  Dionysus,  having  the  form  of  a  Bull, 

With  dusky  feet  entered  the  houses  of  Kadmus, 

Brandishing  the  Kronian  frenzied  whip  of  Pan. — Nonnus,  xliv.  280. 

They  all,  Kronos,  Sev,  Seb,  Asarel,  Bel-Saturn,  and  Keb  go 
down  to  Hades.  The  Sphinx,  with  his  enigmatic  wisdom  prob- 
ably taught  some  of  them,  such  as  Herakles,  El,  and  Alah  how 
to  get  out.  Alah  means  to  ascend  out  of  Darkness  in  the 
morning,  Serach  means  Sunrise. 

I  know  that  my  Redeemer  lives,  and  at  the  Acheron  shall  rise  up  over  the 
dust. — Job,  xix.  27. 

Seb  has  the  care  of  the  beings  of  earth.— Lenormant,  les  Ori- 
gines,  I.  452.  The  tomb  of  Bel  was  shown. — Movers,  I.  p.  256. 
When  Iaqab  (Israel-Saturn  "  will  die  ")  dies,  they  perform  over 
the  defunct  Saturn  the  Abel  Misraim  (the  Mourning  of  the 
Egyptians)  ;  for  Kab  means  '  to  die,'  to  become  extinct.  So 
instead  of  Hoi  Adon,  they  cried  Ai  Kab  ;  and  this  expression 
seems  to  have  suggested  the  word  Iaqab  meaning  'he  will  die.' 
Whether  or  not  Osiris  took  the  hint  that  the  Great  Sphinx  was 
eternally  giving,  Osiris  rose  from  the  dead  as  Saviour,  bring- 
ing souls  along  with  him.  We  only  know  that  Keb  perished, 
the  Mighty  Iaqab  too  went  down,  Herakles-Kabar  (Herakles 
the  Mighty)  too  went  down,  but  rose  again  like  Osiris  Sauveur, 
his  associate.  The  wicked  were  tormented  in  a  certain  place 
in  Hades. — Plato,  Eepublic,  II.  363  D.  Kadmos,  Iacchos,  and 
Pan  (under  earth)  are  connected  as  Chthonian  Deities. — Ger- 
hard, Griech.  Myth.  I.  pp.  101,  120,  121,  261,  273,  470.  All  this 
tends  to  explain  those  two  chambers  (the  King's  and  the 
Queen's)  in  the  Great  Pyramid  ;  for  Iaqab  is  the  Asiatic  Sun- 
god  Herakles  (Palaimon  the  Great  Wrestler). — Julius  Popper, 
p.  367  ;  Genesis,  xxxii.  24,  28,  30.  Jacob  (Iaqab)  appears  to  be 
the  Adon  as  Adonis  the  Spring  Sun,  the  Light  as  opposed  to 
the  Darkness  in  which  Sabi,  Suphis,  Seb,  Iaqab,  Kab,  Koub  and 
Kuphu  (or  Cheops)  seem  to  have  been  plunged  in  the  Semitic 
religions  of  Light  and  Darkness. — Ezekiel,  viii.  8-14,  16.  The 
passion-lied  was  sung  at  Gizeh,  Alexandria,  Jerusalem  and 
Bethlehem.  Now  the  ridiculous  lies  that  the  Egj-ptian  priests 
told  in  order  to  make  a  secret  of  their  Great  Pyramid  prove 


THE  ASARIANS  IN  EGYPT.  171 

that  tliey  were  told  on  purpose  to  make  a  mystery  of  an  im- 
portant rite  connected  with  the  Osiris-religion,  and  that  the 
Khufu-stories  concealed  an  Osirian-mystery.  They  did  just 
what  Herodotus  himself  did, — refused  to  reveal  the  Mysteries, 
but  told  hieroi  logoi  (blessed  tales)  instead.  Osiris  is  the 
substance  of  the  world,  Atmu  (Adamus),  the  Nourisher  of  all 
beings  among-  the  Gods,  the  beneficent  Spirit  in  the  realm  of 
spirits.  The  heavenly  ocean  Nu  obtains  from  Him  its  water, 
the  wind  comes  from  Him,  and  Breath  of  Life  is  in  His  nostrils, 
to  His  content  and  according  to  His  heart's  desire. — Inscript. 
on  a  gravestone.  Eenouf,  Yorlesungen,  pp.  203,  204.  Osiris 
corresponds  exactly  to  the  Jewish  Iahoh. — Gen.  ii.  7. 

O  King  of  those  in  night 
O  Aidoneus,  Aidoneus. 

The  three  Magian  kings  are  in  Orion. — Mankind,  p.  475.  Orion- 
Sahou  was  consecrated  to  Osiris  and  by  some  considered  the 
abode  of  the  souls  of  the  blest.1 

Preserved  -  is  he  who  comes  out  from  Orion,  preserved 3  is  Osiris,  who  comes 
forth  out  of  Orion,  the  Lord  of  the  vintage,  on  the  fine  £/a£-Festival  (the  Ouaga 
festival  on  the  18th  of  Thoth).  His  mother  spoke,  and  there  was  an  heir,  his 
father  spoke,  and  the  heaven  became  pregnant,  and  the  Morning  star  was  born  ! 
Oh  !  Hur-em-saf,  Mer-en-ra,  the  heaven  became  pregnant  with  thee  and  with 
Orion,  the  Morning-star  was  born  with  the  Orion.  Here  an  ascension,  there  an 
ascension,  according  to  the  command  of  the  Gods.  Thou  didst  ascend  and  ap- 
pear on  the  eastern  side  of  the  heaven.  Thy  descent  is  with  that  of  the  Orion 
on  the  eastern  side  of  the  heaven.  Ye  three  are  there  where  the  Sothis-Star  is, 
whose  places  are  holy,  and  who  conducts  you  on  a  good  road  in  heaven,  upon  the 
Field  of  Aaru.4 — Inscription  on  Table  III'  and  IIIb  at  Saqqara.5 

1  Maspero,  Hist.  Anc.  p.  79. 

2  Osiris  Sauveur  descends  ad  inferos,  like  Shu  and  Iesu.  Shu,  as  a  god,  is  the  rep- 
resentative of  Wind  (later.  Breath  and  Soul),  and  Wind  in  its  firry  is  the  Typhonian 
tempest.— Massey,  I.  325.  Compare  Acts,  ii.  2,  3;  Matthew,  hi.  11,  12.  The  soul  is 
itself  the  spirit. — Tertullian  de  Anima,  x.  ;  Ezekiel,  xxxvii.  5;  Matthew,  x.  20.  The 
Sh  is  an  S. — See  D.  Chwolsohn,  Ssabier,  I.  413. 

3  Shu,  like  Turn,  was  a  deity  of  the  lower  world,  worshipped  by  the  spirits  in 
Hades,  and  invoked  by  them.  Shu  signifies  '  light '  and  probably  signified  originally 
the  light  of  the  sun.  The  word  means  also  '  shade,'  and  Shu  is  represented  black  or 
nearly  so.  Itawlinson,  I.  351-355.  If  Shu  and  Su  are  but  two  different  forms  of  one 
sibilant,  as  in  Hebrew,  the  root  would  be  So,  in  Sozo. 

4  It  is  difficult  to  reject  the  reading  Aaru,  because,  like  Aalu,  and  '  Alusion  pedon,' 
the  root  Alt  is  a  name  of  the  Sun.  One  letter  can  be  read  r,  or  1.  "  Turn  "  is  the 
"  Lord  of  Anu  (On)."  Iu  the  Book  of  the  Dead  the  deceased  says  :  The  memory  of  the 
words  of  my  father  Turn  is  in  my  mouth  .  .  .  Seb  preserves  for  me  his  crown,  the 
inhabitants  of  Anu  bow  their  heads  before  me.—  Lauth,  iigvpt.  Vorzeit,  I.  03.  Todtenb. 
cap.  74,  82. 

5  Zeitschr.  fiir  Agyptische  Sprache,  1881,  heft.  I.  p.  10.     Hur  (?)  in  the  word  U<n- 


172  THE   GHEBER8  OF  HEBRON. 

Sending  up  Seirios,1  lie  did  not  ameliorate  the  warmth  by  night  of  the 
Blazing,  burning,  heat. — Nonnus,  xiii.  282. 
Whom  they  call  by  the  appellation  Orion's  Dog  ; 
This  is,  it  is  true,  most  brilliant,  but  it  is  also  a  bad  sign, 
And,  too,  brings   much  burning  heat  to  wretched  mortals.  —  Homer,  II. 
xxii.  31. 

Could  they  hit  Helios  or  hurt  Luna  ?  2 

Who  could  crush  Orion's  sword  with  a  scimetar, 

Or  with  mortal  darts  shoot  Bootes  ? — Nonnus,  356-358. 

The  priests  in  Babylonia  claimed  a  hallowed  antiquity  and 
a  supernatural  origin  for  the  Cannes-writings  on  the  Begin- 
ning (Urgeschichte). — Movers,  93 ;  Genesis  entire.  That  we 
are  still  in  the  reign  of  myth  when  we  come  to  Kheops-Khu- 
fu-Suphis,  appears  from  the  '  story  '  that  Khui'u  after  a  bad 
life  writes  '  the  Sacred  Book,'  while  the  mythic  Moses  does  the 
same.  And  Oannes  comes  in  fish  shape  out  of  the  Eruthraean 
Sea,  on  the  Babylonian  coast,  and  (like  Osiris  in  Egypt)  teaches 
men  the  arts,  sciences,  letters,  how  to  build  cities  and  temples ; 
teaches  them,  too,  laws  and  geometry.  These  mythic  inventions 
are  all  of  one  family ;  for  the  purpose  of  all  is  to  preoccupy 
the  public  mind  with  sacred  "  fairy  tales." — See  Movers,  93  ; 
Kenrick,  Egypt,  II.  110,  117  ;  Herod.  II.  124, 126,  127.  Where, 
as  in  Egypt,  the  government  was  in  the  hands  of  one  class 
alone,  that  class  invents  falsehoods  to  keep  men  in  ignorance, 
to  keep  the  priests  in  power.  The  One  Principle  (principium) 
of  the  universum  was  Unknown  Darkness,  according  to  the 
Egyptians. — Cory,  p.  321  ;  Gen.  i.  2.  As  Saturn,  the  Sun  was 
the  Anax  puros,  prince  of  fire,  the  Hebrew  Moloch,  Azarael, 
Asriel.  The  Sun  rose  (as  Suhel,  Saturn)  out  of  the  lower 
parts  of  the  earth  from  darkness  unto  light. — Movers,  Phoni- 
zier,  I.  207  ;  Macrob.  Sat.  I.  21.  Saturn's  temple  in  Egypt  was 
outside  the  city.  At  Memphis  we  find  the  Great  Pyramid  in 
the  desert  outside.  Typhon-Saturn  is  the  Phoenician  and 
Egyptian  Evil  Demon. — Movers,  I.  523,  526.     The  functions  of 

em-saf  Brugsch  considers  a  very  doubtful  reading.     In  the  following  dynasty  (vii)  Mer- 
em-ra  Zaf-em-saf  is  found  in  the  tablet  of  Abydos. — Sayce,  Her.  p.  466. 

1  The  most  important  of  the  stars  was  the  Star  of  Isis,  Sirius,  named  Sopt  by  the 
Egyptians  and  Sothis  by  the  Greeks,  the  Dog-star.  Its  ascent  was  B.C.  3010-3007  on 
Epiphi  9th  of  the  Wandering  Year,  and  on  Epiphi  9th  B.C.  1322,  Wandering  Year.— 
Diimichen,  10-12.  In  the  Sacra  of  Isis  the  trunk  of  a  pine-tree  is  cut  down,  the  centre 
of  it  is  artfully  removed,  and  an  image  of  Osiris  made  from  those  segments  is  there 
buried. — Julius,  Firmicus,  p.  27  ;  Movers,  203. 

2  Helia,  or  Ilia.     Turn's  name  is  preserved  in  Dum-ah,  and  Tamuz. — Gen.  xxv.  14. 


THE  AS  AM  AN S  IN  EGYPT.  173 

king,  priest,  and  prophet  were  united  from  the  earliest  times  ; 
Teiresias  and  Apollo  were  both  called  king. — Sophocles,  Oe- 
dip.  Tyr.  284,  with  Buckley's  Note  to  page  11.  Hades  and 
those  below  the  earth  are  conscious. — Sophocles,  Antigone, 
542.  Khaba  in  Hebrew  means  to  be  hidden,  concealed  ;  Kha 
bah,  to  hide  oneself.  Amoun,  Amou,  means  in  Egyptian  what 
is  concealed,  hidden,  the  Concealed  One. — Plut.  de  Iside,  9. 
The  Sun  (Bel,  Amnion,  Keb,  Seb)  is  both  Saturn,  Kronos,  Ty- 
phon  and  Sol.— Movers,  I.  317,  369,  395-6,  409,  435,  439.  Am- 
mon-Kheb  is  consequently  the  Concealed  Light  under  the 
earth.  To  each  of  the  three  pyramids  across  the  Nile,  at  Gi- 
zeh,  there  was  once  a  temple  adjoining.  The  Israelites  in 
Egypt  adored  El  Saturn  as  Moloch,  who,  from  his  bad  side,  is 
Typhon. — Movers,  I.  369  ;  Amos,  v.  26  ;  1  Kings,  xi.  7  ;  Levit. 
xviii.  21.  The  Great  Pyramid  was  named  Khutai  '  Lights.' 
The  top  is  in  light,  the  base  is  under  the  earth. 

Zeus  sent  down  Kronos  under  earth. — Homer,  Iliad,  xiv.  204. 

Tartarus  is  as  far  below  Hades  as  Heaven  is  from  earth. — 
Homer,  II.  viii.  16. 

Kronos  at  a  certain  spot  in  the  centre  of  the  earth  waylays  the  father. — Eu- 
sebius,  Pr.  Ev.  I.  x.  29. 

The  only  Gods  are  Water  and  Earth. — Nonnus,  xxi.  261. 
And  they  call  Osiris  Water  ! — Hippolytus,  v.  7. 

The  Turkish  women  sprinkle  the  monuments  of  the  dead  with 
flowers  and  water.  The  Hindus  make  the  usual  libations  of 
water  to  satisfy  the  manes  of  the  dead.  Adonis  is  Bel-Saturn, 
the  Sun-god  who  descends  to  Hades.1  Typhon-Saturn  is  the 
Wicked  One. — Movers,  I.  526.  See,  also,  Ezekiel,  viii.  10-12, 
14,  for  the  rites  performed  in  Darkness. 

THE   MOURNING   OP   THE    BETH   HA   SOL.2 

"  Earth's  bosom  conceals  savage  Kronos 

Devourer  of  young  children,  Saturn  born  from  heaven  " — Nonnus,  xxvii. 
54,  55. 

"  Delivered  unto  Death,  to  the  lowest  parts  of  the  earth  !  " — Ezekiel,  xxxi. 
14.   Septuag. 

1  Movers,  194,  195,  185,  283,  284.  Servius,  ad  Aen.  I.  729.  Keb  in  Hebrew  means 
extinct. 

2Micah,  i.  11.  Hazal.  They  came  to  Bal  pe  Aur  and  nazarened  themselves. — 
Hosea,  ix.  10. 


174  THE   OHEBERS  OF  HEBRON. 

Drawing  savage  Kronos  again  to  Light  from  subterranean  Abyss  shall  I  loose 
the  bonds  of  force  ? — Nonnus,  II.  337,  338. 

Kronos  sitting  apart  from  the  beam  of  the  sun,  and  deep  Tartarus  all 
around.— Homer,  Iliad,  viii.  479-482,  xiv.  274,  279  ;  Hesiod,  Theog.  851. 

To  Kronos  (Saturn)  the  Phoenicians  sacrificed  every  year  the 
beloved  and  only-begotten  children. — Movers,  I.  304  ;  Eusebius, 
in  Laud.  Constant,  c.  13.  To  Saturn  as  Wicked  Demon  (Ty- 
phon)  the  Egyptians  offered  sacred  animals  and  men  in  the 
Darkness. — De  Iside,  73  ;  Movers,  321 ;  Hesiod,  Theogony, 
736,  744-5  ;  Macrobius,  I.  7  ;  Movers,  I.  309.  Saturn  like  Seb 
is  an  earthgod. — Gerhard,  963,  §  1001  d.e.  The  priest  bore  the 
name  of  his  God,  Kneph-Khufu. 

Cut  off  thy  Nazar.     Raise  a  lamentation.1 

Sit  in  the  sepulchres  and  pass  the  night  in  vigils. 

He  who  is  not  dead  must  to  the  departed  give  offerings,  and  reverence  God 
under  earth. — Euripides  Phcenissae,  1320. 

Can  these  bones  live  ?     Adonai,  God  of  life,  thou  knowest ! 

Orion  belongs  to  Horns !  The  power  of  the  Rain  must  be  mentioned  in  the 
benediction  for  the  revivification  of  the  dead.'2 

The  Mourning  of  Hadad  Rimmon  in  the  Valley  Magadan.3 

HOI  ADON. 

Saturn,  the  God  of  the  Egyptians  and  Hebrews,  was  supposed 
to  dwell  in  the  South.4  The  North  was  the  Gate  where  they 
mourned  Adon-Osiris.  The  Lebanon  Aphrodite  deplored  the 
Lord  of  Light  on  the  North  side  of  the  Temple.  The  Great 
Pyramid  was  entered  through  a  '  hole  in  the  wall '  and  all  was 
Darkness  inside. 

One  hole  in  the  wall ! — Ezekiel,  viii.  7. 
The  angle  of  the  entrance  shaft  of  the  Great  Pyramid  points 
nearly  straight  at  the  North  and  fronted  Orion,  that  dips  be- 
low the  horizon,5  the  preserver  of  what  rises  up 6  from  Hades 

1  Jeremiah,  vii.  29. 

2  Talmud,  Berachoth,  26,  33. 

3  Zachariah,  xii.  11.     Nazar  is  the  consecrated  hair  of  the  Nazers. 

4  Movers,  Phon.  284  ;  Lydus,  de  Ostent.  22,  p.  300  ;  Henoch,  lxxvii.  2  ;  Habakkuk, 
iii.  3. 

5  A  symbol  of  the  "  not  going  under,"  therefore  of  immortality. — Lauth,  Aus  Ae- 
gyptens  Vorzeit,  p.  143.  Orion  is  the  Star  of  Horus. — de  Iside,  21,  22.  Isis  gives  the 
drug  of  immortality,  raising  the  body  of  Horus,  against  whom  the  Titans  plotted,  to 
immortality  and  giving  life  to  his  corpse  found  in  the  water.  The  logoi  (souls)  and 
eide"  (forms)  and  emanations  of  the  God  remain  in  heaven  and  stars. — Plutarch,  de 
Iside,  59. 

6  Osiris  is  risen.     The  name  of  the  Orion  as  the  Sahu  is  also  that  of  the  erect 


THE  A8ARIAN8  IN  EGYPT.  175 

(Sheol)  that  the  soul  may  rise  to  Heaven.  Orion,  the  symbol 
of  the  imperishable!1  From  the  West  the  Sphinx  looked 
steadily  at  the  rising-  Sun  (Serach,  Osiris)  across  the  pyramidal 
emblems  of  death  to  the  promise  of  eternal  life  !  The  stairs  up 
to  the  enclosure  around  the  altar  must  face  the  east. — Ezekiel, 
xlvii.  16.  The  glory  of  the  God  of  Israel  came  from  the  East  ! 
— Ezek.  xliii.  2. 

Who  made  Kimali  (Pleiades)  and  Kesil  (Orion)  and  turns  to  morning  the 
shadows  of  death  !  —Amos,  v.  8. 

Let  the  Ursa  wander  dry,  the  pole  of  the  Wagon  having  sunk. — Nonnus,  II. 
289. 

And  together  with  the  Serpent  of  Aither,-1  an  attendant  of  the  Bear  of  Arkas,:j 

Beholding  on  high  the  nightly  approach  of  Typhon, 

Old  Bootes  watched  with  sleepless  eyes. — Nonnus,  II.  180-182. 

The  Dragon  separated  hy  the  two  Bears  rolled  the  light-bringing  track 

Of  the  burning  Wain.— Nonnus,  I.  252,  253. 

Osiris  is  called  King  of  eternity,  Master  of  souls,  He  who  ap- 
pears as  ram  in  Mendes,  the  Sovereign  of  Amenti. — Maspero, 
Guide,  49.  Osiris,  Isis,  and  Sib  (Seb)  envelope  the  deceased. 
— ibid.  142.  Osiris-Sahou,  with  two  little  shoots  on  his  coif- 
fure, on  which  is  placed  a  star  with  five  branches,  was  God  of 
the  star  Orion.  Osiris-Sahou  was  Conductor  of  souls  in  tin1 
other  world. — ibid.  p.  1G1.  The  Eam-headed  sphinxes  on 
either  side  of  the  avenue  to  Luxor  must  be  ascribed  to  Khnum. 
■ — Loftie,  p.  338.  The  Khnum  is  represented  with  a  ram's 
head,  like  Ammon.  Khnum  signifies  the  modeler,  and  the 
God  is  often  seen  modeling  the  world-egg  on  a  potter's  wheel. 
He  is  one  of  the  oldest  Egyptian  Gods,  and  worshipped  as  far 
south  as  the  Cataracts.— Maspero,  167-170.  Notwithstanding 
the  fine  style  in  which  the  Avails  of  Pepi's  and  Merenra's  pyra- 
mids in  the  interior  chamber  are  got  up,  no  temple  is  attached 
to  these  pyramids.     If  this  is  so,  then  the  pyramids  with  tem- 

mummy,  the  type  of  the  risen  dead  !  The  body  of  the  risen  Horns  is  said  to  shine  in 
the  stars  of  the  constellation  Orion  on  the  bosom  of  the  upper  heaven  (— Massey,  1 1 . 
436  ;  Records,  vol.  iv.  p.  121),  raised  up  to  athanasia.— Diodorus,  I.  35. 

1  The  resurrection  of  the  body  was  expected  by  the  Egyptians,  else  they  might  not 
have  embalmed  the  bodies.  The  Book  of  the  Dead,  cap.  1G4.  16  (Lauth,  I.  56)  says  : 
"  Whole  is  his  flesh  and  bone  as  if  he  were  not  dead."  In  the  Hebrew  psalms,  a  saving 
of  the  body  seems  to  have  been  hoped  for.  The  expectation,  in  the  flesh  to  see  Alah 
(Elah).— Job,  xix.  26.     Herodotus  says  that  the  embalming  was  to  prevent  the  worms. 

2  the  burning  fire-heaven. 

3  Near  the  Wain  of  Arkas.—  Nonnus,  xlii.  290. 


176  THE   GHEBERS  OF  HEBRON. 

pies  are  distinguished  from  those  without  them.  At  Meidoom, 
"it  would  appear  that  the  pyramid  occupies  the  only  rock." — 
Loftie,  p.  206.  It  was  the  usage  in  the  Egyptian  Mysteries  to 
circumcise  the  Initiated,  and  the  Jews  in  Egypt  could  not  bear 
the  reproach  of  being  uncircumcised.1  The  Syrians  of  Pales- 
tine adopted  this  rite  from  Egypt.  In  the  Mourning  for  Adon- 
is the  word  Ai  means  Ah !  Alas  !  The  Greeks  said  Ai  Adon- 
in  ! a    The  Hebrews 3  and  Eomans 4  said  Hoi. 

I  did  not  learn  to  sing  Ailina,5  such  as  King 

Apollo  among  Kretans  used  to  shrilly  cry, 

Mourning  "charming  Atumnios. "6 — Nonnus,  xix.  182. 

The  Lover  of  Venus  was  being  mourned  at  Bethlehem ! — St.  Jerome,  Ep. 
49.  ad  Paulinum. 

There  is  not  thy  like  among  Gods,  Adoni.—  Psalm,  86.  8. 

They  worship  Hermes  most  of  Gods !  And  they  make  oath 
only  by  Him,  and  say  that  they  are  born  from  Hermes.7  They 
swore  by  the  Lifegod,  the  Logos,  the  Divine  Wisdom,  as  the 
Jews  made  oath  by  the  throne  of  Iahoh  the  God  of  life.  Until 
recently  in  the  Lebanon  they  swore  "  By  Seth." 

To-day,  whether  sitting  by  the  side  of  Minos  thou  too  art  judge, 

Or  yet  art  in  the  flowering  hall  of  Rhadamanthus,8 

Going  tender 9  in  the  Groves  of  the  Elysian  Field.— Nonnus,  xix.  189. 

They  say  that  Sarapis  is  no  other  than  the  Pluto, 

And  Isis  (is)  the  Persephone.— Plutarch,  de  Iside,  27. 

O  Abode  of  Aides  and  Proserpina,  O  Hermes  beneath !— Sophokles,  Elektra, 

110. 

Hermes  the  Conductor  is  leading  me  on,  and  She,  the  Goddess  of  the 
Shades  !— Oedipus  Kolon.     1547. 

And  thee,  dead,10  She  made  to  live,  for  Dionysus  her  brother  ! 

•  Jervis,  Genesis,  pp.  296,  297,  quotes  St.  Ambrose  ;  Exodus,  xix.  12,  15;  Joshua, 
v.  7,  9 ;  Wilkinson,  Anc.  Egyptians.  Among  the  Greeks,  the  circumcision  made  them 
absurd.     A  kingdom  of  cohenim  and  a  holy  people.— Exodus,  xix.  6. 

2  aiazo,  to  mourn,  to  wail. 

3  Hoi  Adon  ! 

4  Heu,  pronounced  Hoi,  as  in  German. 

5  death  songs  or  dirges,  songs  of  woe. 

6  Adamas,  Adonis,  Atamu,  Atmu,  Tamrauz,  Athamas,  Tamas  (Darkness),  To- 
mas,  Atman,  Adamna. 

7  Herodotus,  v.  7. 

*  Compare  Ar  Adamenthe  ;  Mantus  (Pluto)  and  Amenthe  ;  Adamas  a  name  of 
Pluto.  "Atumnios  is  dead."— Nonnus,  xii.  239.  Gone  down  to  the  fire  of  Phlege- 
thon,  "the  Fire  (ar)  of  Maga  Adonis,"  Armagedon.— Compare  Rev.  xvi.  17. 

9  Young. 

10  vixw,  a  dead  body. 


THE  ASARIANS  IN  EGYPT.  177 

Thou  didst  not  die  as  Atumnios  '  died  ;  neither  water  of  Styx 

Nor  Tisiphone's  flame,  nor  Megaira's  eye  didst  thou  see  ; 

But  till  now  thou  dost  live  ! — Nonnus,  xii.  238  f. 

To  thee,  Mysteries,  Diipolia,  Adonia,  O  Hernia! — Aristophanes,  EirenO,  406. 

Hernies-Kadmilos  is  the  Grecised  form  of  Atys  the  companion 
and  favorite  of  Kubele.2  The  beautiful  Cythereia  does  not  put 
Adonis  away  from  her  bosom  when  dead.3  Hues  Attes  !  The 
Moist  Adonis  !  Chi  Adon,  O  Iacche  ;  Adonis  lives  !  The 
quail  (salu)  that  waked  Herakles  is  the  sign  of  His  resurrec- 
tion and  saluatio  (Salvation).  Therefore  the  Athenians  offered 
quails  to  Herakles. 

Herakles  who  has  gone  out  of  the  Chamhers  of  earth 

Leaving  the  nether  house  of  Aidoneus. — Euripides,  Herk.  Furens,  807,  808. 

Aidoneus  was  called  Adamas  in  the  Samothrakian  Mysteries. 
Adam  was  called  holy,  heavenly,  horn  of  Mene.  When  the 
Bacchi  celebrated  with  mysteries  the  Dionysus  Frenzied  they 
were  crowned  with  serpents, — an  emblem  both  of  the  grave 
and  of  spirit  life.  Now  Khufu's  cartouche  is  followed  by  a 
serpent  and  accompanied  by  the  water-jar.  Consequently  the 
pyramid  of  Khufu  and  its  temple  were  associated  in  some  way 
with  the  Mysteries  of  Osiris.  The  Highpriest  at  Delphi 
brought  secret  offerings  to  the  Grave  of  Dionysus  about  the 
time  of  the  shortest  day  of  the  year.— Preller,  Griech.  Mythol. 
I.  427.  Compare  the  Jewish  ceremonies  in  the  Darkness,  con- 
nected with  the  mourning  for  the  Adon-Tammuz. — Ezekiel,  viii. 

On  the  day  when  He  shall  descend  to  Hades  I  will  make  a  Mourning,  I  will 
make  Lebanon  mourn. — Ezekiel,  xxxi.  15. 

Let  the  priests  weep  between  the  porch  and  the  altar.— Joel,  ii.  17. 

Give  offerings,  and  reverence  God  underearth.— Euripides,  Phoenissae,  1320. 

When  the  Vernal  equinox  was  in  the  sign  of  Taurus  the  con- 
stellation Orion  was  a  stellar  image  of  Horus,  who  had  risen 
from  the  underworld.  Hence  the  body  of  the  risen  Horus  is 
said  to  shine  in  the  stars  of  the  constellation  Orion,  on  the 
bosom  of  the  upper  heaven.     In  the  Ritual  the  reconstructed 

1  Atumnios  is   the  Setting,    but  always  Unconquered    (Adamas)  Mithra,    Osiris, 
Sarapie. 

2  Journal  of  Hellenic  Stud  III.  p.  45. 

3Theokritus,  Idyl.  iii.  50.     Akebal  or  Iaqabel=Adonis-Atys. 
12 


178  THE  GHEBERS  OF  HEBRON. 

and  rearisen  mummy  says  :  I  am  the  great  constellation  Orion 
dwelling  in  the  solar  birthplace  in  the  midst  of  the  spirits.1 
That  is,  he  rises  as  Orion,  the  Star  in  the  East.  Every  time 
that  Orion  the  conqueror  of  Darkness  rose,  the  Cross  of  Au- 
tumn 2  set  ;  and  the  Scorpion  over  it,  that  had  given  the  death- 
wound  to  the  King  in  the  Osirian  mythos,  was  hurled  into 
Hades  by  Orion,  the  glorified  bod3r  of  the  risen  mummy, 
Osiris,  the  starry  symbol  of  immortality.3  The  dead  shall 
rise  in  Osiris  !  Caught  up  in  clouds  to  meet  the  Kurios  in  the 
air.4    The  morning  Star  is  born. 

O  IIorem-pafb  Ra-mer-en,  the  heaven  was  pregnant  with  thee  and  with  the 
Orion.  Here  an  ascent,  there  an  ascension,  as  the  Gods  command.  Thou  didst 
ascend  and  appear  witli  the  Orion  on  the  east  side  of  the  heaven.  Thy  descent 
is  with  that  of  Orion  upon  the  west  side  of  the  heaven.  Ye  three  are  there 
where  the  Sothis-star  is,  whose  seats  are  holy  and  who  leads  you  upon  a  good 
way  upon  the  heaven  to  the  Field  of  Aaru. — Text 6  on  Table  Ilia. 

Cingula  cum  veheret  pelagus  procul  Orionis 

Et  cum  caeruleo  flagraret  Sirius  astro. — Avienus  1375. 
Non  longa  Aries  statione  locatus 

In  convexa  redit,  parvo  se  tramite  subter 

Distinet  et  medio  caelum  citus  ordine  currit, 

Ultima  chelarum  qua  brachia  quaque  corusco 

Circulus  axe  means  rutilum  secat  Oriona. — Avienus,  526. 

Abditur  autem 

Orion  redeunte  die,  turn  brachia  Kepheus 

Protentasque  manus  mediamque  immergitur  alvum.7- — Avienus,  687. 

Signifer  a  borea  inque  australes  se  gerit  umbras, 

Sub  medii  iam  mole  poli  fera  pectora  tauri 

Suspicit  Orion. — Avienus,  720,  721. 

et,  primo  cum  Scorpius  editur  ortu 

Orion  trepido  terrae  petit  extima  cursu. — Avienus,  1193. 


1  The  bark  of  Osiris  is  placed  among  the  stars  not  far  from  Orion  and  the  Dog- 
star.—  de  Iside,  22.  The  Egyptians  held  Orion  sacred  to  Horus,  the  Dog-star  to  Isis. 
-de  Iside,  22. 

Orion  is  the  star  of  Horus.— de  Iside,  21,  22.     Typhon's  star  is  the  Bear. 

2  The  Southern  Cross. 

3  Massey,  II.  437.  As  earth-born  we  have  Typhon. — Nonnus,  i.  154,  155.  So  were 
the  Giants  regarded. -Batrachomachia,  7  ;  Gen.  vi.  3,  4,  11, 13.  Set  was  the  son  of  the 
Earth-god  Seb  (so  described  in  papyrus  Sallier  iv.  on  Mechir  29)  and  Nut  the  Ocean  of 
Heaven. — Meyer,  50. 

4  1  Thess.  iv.  17.  The  Uak  festival  was  celebrated  about  the  18th  of  the  month. 
Tlioth  (August  September). — Brngsch,  I.  196. 

'-  This  word  is  doubtful,  according  to  Brngsch. 

«  Zeitschr.  fiir  Agypt.  Sprache,  2881.     Heft  I.  p.  9. 

'  Ai  Kab,  Iaqab. 


THE  ASARIANS  IN  EGYPT.  179 

And  together  with  the  Aetherial  Serpent,  an  attendant  of  Arkas  the  Bear  ' 

Beholding  on  high  the  nightly  approach  of  Typhon, 

Old  man  Bootes  watched  with  sleepless  eyes  : 

Lucifer,  Star  Hesperus,  kept  his  eve  upon  an  ascension  in  the 

West;  and  leaving  the  Southern  to  the  Director  of  bows  and  arrows 

Kepheus  ran  round  the  rainy  Gates  of  Boreas. — Nonnus,  II.  180-185. 

When  the  birthplace  was  in  the  sign  of  the  Bull,  the  Star  in 
the  East  that  arose  to  announce  the  birth  of  the  babe  was 
Orion,  which  is  therefore  called  the  star  of  Horus.  That  was 
once,  says  Massey,  the  star  of  the  Three  Kings,  for  this  is  still 
the  name  of  the  three  stars  in  Orion's  belt ;  2  and  in  the  hiero- 
glyphics a  three-looped  string  is  a  symbol  of  the  SaJtu,  that  is, 
the  constellation  Orion.3  Orion  was  the  star  of  the  Three 
Kings  which  rose  to  show  the  time  and  place  of  birth  in 
heaven  some  6,000  years  ago,  when  the  vernal  equinox  was  in 
the  sign  of  the  Bull.4 

Coming  from  the  land  of  Asia,  having  left  the  sacred  Imolus, 

I  dance  to  Bromius     .     .     .     bringing  Bromius  Boy,  God  of  God,  Dionysus 

from  Phrygian  mountains. 
And  leaving  the  very  wealthy  lands  of  the  Ludiansand  the  Phrygians  and  the 
Sun-parched  plains  of  the  Persians  and  the  Baktrian  Walls  and  the  stormy 

land  of  the  Medes, 
Coming    upon    Arabia  Felix  and  all  Asia  that  lies  along  the    salt  sea. — 

Euripides,  Bacchae. 
One  can  see  Orion  near  to  Gemini 
Extending  (his)  arms  to  a  great  part  of  heaven 
And  rising  to  the  stars  with  not  less  extended  stride 
Single  stars  mark  out  his  shining  arms 

And  his  sword  is  drawn  out,  pendent,  with  three  transverse  (stars). 
But  Orion  (as  to  his)  head  is  immersed  in  high  Olympus. — Manilius,  I.  380. 

From  the  east,  a  Star  with  Seven  others  about  it  will  be 
seen.5 — The  Sohar. 

1  The  strength  of  Orion,  and  the  Bear,  which  they  also  call  the  Wagon,  which  there 
goes  round  and  watches  Orion,  but  it  alone  is  free  from  the  baths  of  Ocean. — Iliad, 
xviii.  488. 

'-'  Lardner'a  Museum  of  Science. 

3  Ritual,  ch.  xxiii.  Birch. 

*  Massey,  II.  pp.  385,  186.  The  name  of  Orion  as  the  Sahu  is  also  that  of  the  erect. 
mommy,  the  type  of  the  risen  dead.  The  word  means  incorporate,  or  incorpae  ;  but 
the  Sahu  constellation  showed  the  mummy  on  the  horizon  of  the  resurrection,  the  erect 
body  of  the  risen,   reborn   Lord;  as  the  Egyptian  mummv  the   Karast.— Massey,  II. 

p.  4:;(>. 

»  Dunlap.  Sod,  II.  p.  2. 


180  THE  GHEBERS  OF  HEBRON. 

I  am  the  great  constellation  Orion,  dwelling  in  the  solar  birthplace  in  the 

midst  of  the  spirits. — Ritual.'1 
Orion  rose  np,  no  longer  in  the  circling  lake 
Did  he  wash  the  shivering  2  footsteps  of  Taurus  who  has  set. — Nonnus, 

III.  3,  4. 
Osiris  comes  to  thee  as  Orion. — Inscription  from  Pepi's  pyramid.3 

Orion  wades  through  the  sea,  having-  his  head  just  above  the 
waters.  His  cosmical  setting-  takes  place  towards  the  end  of 
autumn. 

The  Pleiads  and,  to  the  observer,  the  late-setting  Bootes, 
And  Arktos  (the  Bear)  which  they  also  call  the  Wain, 
Which  there  is  turned  round  and  has  an  eye  on  Orion,4 
And  alone  does  not  take  part  in  the  baths  of  the  ocean.6 — Homer,  Odyssey, 
v.  272-275. 

Orion  is  the  Mighty  Hunter,  closely  connected  with  Her 
akles.6  The  Lydian  Herakles  was,  according  to  the  Persian 
myth,  the  Orion  transferred  to  heaven.7 

I  will  ascend  on  high  to  the  heavens,  to  the  stars  of  El  I  will  lift  my 
throne  and  will  sit  on  the  Mount  of  Assembly  8  in  the  remotest  parts  of  the 
North. — Isaiah,  xiv.  13. 

We  have  here  the  Mount  which  the  North  side  of  the  three 
large  pyramids  of  Gizeh  (near  Memphis)  directly  fronts.  Orion 
held  on  to  the  Ark  with  one  hand.9  Chares  is  the  Phoenician- 
Hebrew  sun's  name  ;  it  is  the  name  of  Choreb  and  the  Charu 
(Syrians).     Charon's  boat 10  is  of  the  Phoenician  standard  and 

1  G.  Massey,  II.  436.  When  the  Vernal  equinox  was  in  the  sign  of  the  Bull,  the 
constellation  Orion  was  a  stellar  image  of  Horus,  who  had  risen  from  the  underworld 
in  his  glorified  body. — ibid.  II.  436.  Tammuz  (Adonis)  represented  Orion. — Sayce, 
Herodot.  I.  403. 

2  referring  to  the  winter  season. 

3  Maspero,  Recueil  des  Travaux,  V.  172. 

*  The  highest  planet  is  El-Saturn.— Movers,  287,  310,  311,  313,  315,  316,  319;  Dio- 
dor.  Sic.  II.  30.     It  is  so  slow  in  its  movement,  that  the  ass  is  his  symbol. 

5  The  ocean  surrounding  the  kosmos,  in  which  the  sun's  bark  moved  ;  according  to 
Egyptian  Mythology.     Nu  is  "the  liquid  chaos." — Sayce,  Her.  I.  341. 

6  Movers,  472.  This  is  the  Phoenician  Archaleus  (Har-akal,  the  fire  that  eats),  the 
Lion-god  Ariel.  There  was  a  city  Herakleopolis  in  the  northeastern  part  of  Egypt 
towards  Pelusium.     Compare  Ptah  the  Fire-king,  the  Egyptian  Fire  in  Ezekiel,  viii.  2. 

7  Movers,  472. 

6  of  the  Gods  on  Olympus  (Olumpos,  Oulom  =  time).  In  Eden  the  Garden  of  the 
Gods  thou  wast.     In  the  Mount  of  the  holiness  of  Gods. — Ezekiel,  xxviii.  13,  14,  16. 

9  A  Jewish  myth  :  in  Massey,  II.  245. 

10  It  is  the  bark  of  Osiris,— the  Egyptian  Sun  and  Saturn, — and  Aristophanes  lets 
Dionysus  go  aboard.     The  'Herusha'  (Cherusha  V)  probably  adored  Dionysus-Chiies. 


THE  ASARIANS  IN  EGYPT.  181 

wafts  the  deceased  Osiris  to  Orion.  The  beautiful  star  Canopus 
(Kaneph,  Kneph  l),  as  it  sets,  casts  Orion  below  the  horizon.2 
One  of  the  two  largest  pyramids  has  been  considered  the  grave 
of  the  Agathodemon  Kneph.:J  Agathodemon  is  identified  with 
the  Egyptian  Kneph.4 

Adon  who  is  beloved  even  in  Acliaron.5 — Theokritus,  Idyl.  xv. 

Adon,  who  dost  send  up  the  shades  (to  heaven). — Aeschylus,  Persai,  628. 

It  looks  as  if  the  Great  Pyramid  was  the  tomb  of  Kneph,  if 
we  notice  the  water-jar  and  the  ram  as  symbols  of  resurrec- 
tion in  Orion. 

The  Garden  of  Delights  stood  near  the  gate  of  the  Lamb 
(Aries)  where  the  sun  was  to  restore  nature  at  the  equinox,  just 
as  the  Serpent  is  at  the  opposite  gate  in  Scorpio.  Perseus 
(called  Chelub),  with  wings  and  a  sword,  stands  near  the 
Lamb's  gate  which  he  opens  at  his  rising." 

1  According  to  the  Wady-Magharah  tablet  Rawlinson  gathers  that  Khufu  made 
two  expeditions  into  the  Sinaitic  peninsula,  one  to  take  possession  of  the  mines,  on 
which  occasion  he  merely  set  up  his  cartouche  and  titles,  calling  himself  '  Khufu,  King 
of  Upper  and  Lower  Egypt,  the  conquering  Horus,'  and  another — -where  he  gave  his 
name  as  Num  Khufu  (Rawlinson' s  cartouche  here  would  read  Num  Khefu)  and  repre- 
sented himself  as  striking  down  some  captive  in  the  presence  of  the  God  Tahuti,  Taaut, 
or  Thoth.  Num  Khufu  (both  names,  Cnemu  Khufu)  are  found  in  the  Great  Pyramid, 
and  it  is  now  most  commonly  held  that  Khufu,  the  successor  of  Seneferu,  at  a  later 
period,  assumed  the  prefix  of  Num  or  Khnum,  intending  thereby  to  identify  himself 
with  the  God  whom  the  Greeks  called  Kneph,  one  of  the  chief  objects  of  worship  in 
Upper  Egypt. — Rawlinson,  II.  55.  Khem  is  identified  with  the  Sun,  '  engendered  by  the 
Sun,'  "  beyond  all  doubt  he  was  regarded  as  a  form  of  the  Supreme  God  and  so  as  self- 
originated.     Hence  one  of  his  titles  was  father  of  his  own  father." — Rawl.  I.  33-1,  334. 

It  was  not  necessary  to  do  more  than  set  up  for  effect  the  cartouche  and  the  pict- 
ure of  a  warrior  striking  down  one  that  he  holds  by  his  hair. 

Landseer,  a.d.  1823,  supposed  the  Osirian  rites  to  have  originated  about  48  cen- 
turies ago  ;  for  Aldebaran  is  07  degrees  Eastward  of  the  present  place  of  the  Vernal 
Equinox,  and  67°  x  72  =  4824.  It  is  enough  that  the  locality  of  the  Great  Pyramid 
was  probably  destroyed  by  a  Theban  army  about  the  time  the  Hyksos  were  driven 
from  Memphis. 

2  Mankind,  610. 

3  Nork,  Real-Wiirterbuch,  I.  224 ;  Chwolsohn,  Ssabier,  I.  192,  400.  After  the 
Christian  era  some  of  the  Sabians  found  their  Agathorlaimon  in  Seth  and  their  Hermes 
in  Idris.— ibid.  G41.  The  Sabians  worshipped  the  Stars  and  idols. — ibid.  684.  Here 
comes  in  Mr.  Petrie's  description  of  the  destruction  of  the  costly  statues  in  the  Great 
Pyramid  and  associate  temples. — Petrie,  136,  137.  In  B.C.  671-2,  the  Assyrian  king 
Assurbanipal  is  said  to  have  taken  Memphis. — Trans.  Soc.  Bibl.  Arch.  VII.  348. 

4  Chwolsohn,  I.  702. 

5  Danaos  is  mentioned  by  Nonnus,  iv.  254,  as  Bringer  of  Water.  Dan  is  one  of 
the  springs  of  Iardan.  The  Danaids,  water-nymphs  located  in  Hades.  So  Adon 
(Adan),  like  Osiris,  went  down  to  Hades,  the  profundum  aquarum. — Deut.  xxxiii.  13. 

•  Mankind,  p.  462. 


182  THE  GHEBERS  OF  HEBRON. 

'Es  'ti\v<riov  ireS/oe  .  .  .  (ptpeii*  ^o.Kapwv  iir\  yatav. — Quintns  Smyrnaeus,  iii. 
761-2. 

To  the  Elysian  Field, — to  lead  to  a  land  of  the  Blessed.— ibid.  iii.  761-2. 

The  Egyptian  name  for  paradise  is  Aahlu  or  Aalu.  The 
Egyptians  believed  that  paradise  is  an  island  surrounded  by 
a  holy  stream.  Fountains  with  the  sweetest  water  pour  them- 
selves out  to  all  the  regions  of  the  earth.  According  to  the 
Persian  account  of  paradise,  four  great  rivers  come  from 
Mount  Alborj,  Elborus  in  the  Caucasus  rang-e  ;  two  are  in  the 
north,  and  two  flow  towards  the  south.  The  river  Arduisir 
nourishes  the  tree  of  immortality,  the  holy  Horn.  In  the 
Chinese  myth  the  waters  of  the  garden  of  paradise  issue  from 
the  fountain  of  immortality  which  divides  itself  into  four  rivers. 
The  Persians  held  that  those  who  ate  the  fruits  of  the  one  tree, 
Gaokerena,  which  grew  in  the  sea  Vouru-kasha,  were  rendered 
immortal.  They  held  also  that  the  Serpent,  Angro-mainyus, 
got  into  paradise  and  created  diseases.1  Kejomaras,  the  first 
man,  according  to  them,  left  behind  him  at  his  death  a  seed 
from  which  a  bi-sexed  tree  grew  up  in  which  two  were  united 
in  closest  union.  This,  having  been  formed  by  Aura-mazda 
into  a  man  of  two  sexes,  bore  instead  of  fruits  ten  human 
pairs.  From  the  first  pair,  Mesia  and  Mesiane,  the  entire 
human  race  is  descended.2  If  we  remember  that  Prometheus, 
creator  of  men,  was  chained  to  a  rock  in  the  Caucasus,  bearing 
in  mind  that  Isaiah  places  the  Mount  of  the  Assembly  of  the 
Gods  in  the  sides  of  the  north 3  and  then  observe  what  has  just 
been  said  a  few  lines  above,  it  will  be  obvious  that  the  Jews 
also,  in  their  account  of  the  river  of  Eden  that  parted  into  four 
streams,  the  Phaison,4  the  Gihon,  the  Eiver  of  Tekrit 5  and  the 
Frat 6  have  followed  the  Persians  and  placed  their  paradise  in 
the  "  sides  of  the  north."  The  Jews  closely  followed  the  Per- 
sians in  their  theory  of  the  end  of  the  world,7  and  claimed  kin 
with  them.8    Adamas  is  Pluto  ;  and  the  Garden  of  Darkness  is 

1  Spiegel,  Vendidad,  Farg.  xxii.  24. 

2  Knobel,  Genesis,  p.  33.     Compare  fcbe  Adam  and  Eua  from  one  Source. 

3  Isa.  xiv.  13  :  "  towards  the  stars  of  Al." 

4  The  Phasis  ran  by  the  land  of  Koilaeh  (Colchis).  Gold,  pearls  and  onyxes  were 
said  to  be  found  on  the  slopes  of  the  Caucasus. — Jervis,  Genesis,  pp.  01-65.  There 
was  a  river  Phasis  in  Colchis  and  one  in  Phasiana  of  Armenia. — ibid.  63. 

'-  The  Tigris  or  Khiddekel. 
6  the  Euphrat-es. 
'  Dunlap,  Vestiges,  p.  247. 
*  Gen.  x.  22,  24. 


THE  ASARIANS  IN  EGYPT.  183 

the  Garden  of  Adonis  in  Hades  ;  Delitzsch  mentions  a  Garden 
of  Dunias,  which  he  locates  in  Babylon. 

Two  numbers  have  hitherto  formed  the  turning-  point  for 
the  chronolgy  of  the  Mosaic  period.  These  are  numbers  480 
and  430.  The  former1  is  the  number  of  years  between  the 
Exodus  and  the  building-  of  the  Temple  ;  the  latter  is  the  pe- 
riod assigned  to  the  sojourn  of  the  Israelites  in  Egypt.2  Both 
numbers  very  early  created  difficulty,  and  are  partly  modified 
and  partly  refuted  by  other  statements  of  the  Old  Testament." 
The  long  contest  between  the  Egyptians  and  Hyksos  men- 
tioned by  Manetho  occurred  during  the  17th  dynasty  from 
Amosis  to  Tuthmosis  III.  The  former  completely  broke  the 
foreign  dominion  and  drove  back  the  Hyksos  to  the  northern 
part  of  the  Delta  ;  but  it  was  Tuthmosis  who  first  succeeded  in 
sending  them  out  of  their  last  stronghold  of  refuge,  Abaris. 
From  this  arose  the  confusion  that  has  so  generally  prevailed 
concerning  these  two  kings.4  Amosis  the  first  king  of  the 
17th  dynasty  drove  away  the  Hyksos,  and  in  Josephus  con- 
tra Apion,  I.  15,  the  name  Tethmosis  is  inserted  in  place  of 
Amosis,  while  Syncellus  3  has  the  phrase  "  Amosis  who  is  also 
Tethmosis."  Amosis  is  placed  by  Manetho  at  the  head  of  the 
dynasty  that  immediately  follows  the  Hyksos  dynasties :  hence 
the  inference  was  that  he  drove  them  out.0  Amosis  as  much  as 
Tuthmosis  might  be  regarded  as  the  conqueror  of  the  Hyksos. 
Manetho  specified  the  whole  time  of  the  residence  of  the  Hyk- 
sos in  Egypt,  up  to  their  departure  from  Abaris,  to  be  511 
years.  But  it  must  also  have  appeared  from  his  narrative,  and 
have  been  a  fact  specially  known  to  the  priests  from  their  his- 
tory, that  the  real  dominion  of  the  Hyksos  in  Egypt  was  ter- 
minated by  Amosis.  If  we  now  subtract  the  time  from  Amosis 
to  Tuthmosis,  which  was  80  years,  from  511  exactly  430  years 
remain  for  the  dominion  of  the  Hyksos  in  Egypt.7  The  Jew- 
ish scribe  undoubtedly  made  the  same  calculation  that  Lepsius 
has  done.  Exodus,  xii.  40,  therefore  teaches  us  that  those  430 
years  were  put  into  its  text  because  the  writer  claimed  that  the 

1  1   Kings,  vi.  1. 
-  Exodus,  xii.  40. 

3  Lepsius,  Letters,  p.  402. 

4  ibid.  p.  4S0. 

5  Syncellus,  p.  63  B  ;  123  D. 

6  Lepsius,  p.  42'.'. 

7  ibid.  p.  486. 


184  THE  GHEBERS  OF  HEBRON. 

Jews  toere  the  JTyJcsos.  And  this  very  claim  Josephus  endeavors 
to  sustain  at  a  later  period.1  The  fort  of  Sion  was  held  for 
centuries  after  this  mythical  period  by  the  Iebusites,2  and  the 
passage  in  Genesis,  xiv.  18,  21,  must  be  correspondingly  late. 

In  the  entire  period  of  the  kings  of  Judah  and  Israel  there 
has  been  an  era  according  to  which  the  Chronicles  of  Salomon, 
the  Chronicles  of  the  Kings  of  Judah  and  the  Chronicles  of  the 
Kings  of  Israel  have  been  put  in  order.  The  point  of  depart- 
ure of  this  era  is  the  Exodus  of  the  Jews  from  Egypt.3  Such 
a  date  could  have  been  arbitrarily  selected. 

Rabbinical  chronology  deviates  in  a  most  striking  manner 
from  every  other,  and  as  late  as  the  times  of  the  Persian  kings 
it  differs  no  less  than  about  1G0  years  from  the  recognised 
numbers.  They  reckon  by  the  years  of  the  world.4  The  Crea- 
tion is  placed  B.C.  3761,  and  until  the  time  of  Joseph  they  agree 
perfectly  with  the  customary  mode  of  reckoning  in  the  Hebrew 
text.  They  fix  the  Elood  1656  years  after  Adam  ;  the  birth  of 
Abrahm  1948  ;  Isaac's  2048  ;  Iacob's  2108  ;  Joseph's  2199  ; 
Iacob's  march5  to  Egypt  2238  ;  Ioseph's  death  2309.  It  is  only 
when  they  come  to  Hoses  that  they  immediately  deviate  about 
210  years !  Following  the  precedent  of  Josephus  and  others, 
they  reckon  the  400  years  sojourn  in  Egypt  not  from  the  en- 
trance of  Iacob 6  but  from  the  birth  of  Isaac.  They  fix  the  birth 
of  Moses  at  2368  and  his  Exodus  at  2448  after  the  Creation. 

But  this  year  2448  corresponds,  says  Lepsius,  with  the  year 
B.C.  1314  ( — 1313),  and  therefore  occurs,  according  to  the  chro- 
nology of  Manetho,  in  the  time  of  Menephthes,  who  reigned 

1  Dunlap,  Vestiges,  265;  Josephus,  c.  Apion,  I.  Amasis  was  the  liberator  of  Egypt. 
— Lauth,  147  ;  quotes  Em.  de  Rouge'.  In  letting  the  Hebrews  start  from  Babulijn  (Old 
Cairo)  Josephus  follows  the  Hyksos  narrative  rather  than  Exodus,  xii.  37. 

2  Munk,  Palestine,  79  a. 

3  Jules  Oppert,  Salomon  et  ses  Successeurs,  p.  10.  Even  if  we  admit  that  the  real 
date  has  been  incorrectly  transmitted,  that  it  has  been  fixed  apres  coup  (at  a  later  pe- 
riod) by  the  royal  chronologists,  it  has  existed  in  the  spirit  of  the  people,  it  has  been 
forcibly  constrained  to  endure. — Oppert,  p.  10. 

4  gradually  this  reckoning  was  introduced  by  the  Rabbi  Hilel  Hanasi  and  probably 
first  in  the  year  a.d.  344. 

5  Saturn  marching  into  Egypt  gave  all  the  Southern  land  to  Taaut,  the  God  of  the 
Sethites,  or  Phoenicians. — Philo's  Sanchoniathon. 

6  Josephus,  Ant.  II.  xv.  2,  calculates  430  years  from  Abrahm's  entrance  into  Canaan 
to  the  Exodus.  Compare  VIII.  iii.  1.  Of  course,  this  change  was  not  made  without  a 
motive  !  Apion  (and  probably  others)  had  attacked  the  Jews  ;  and  perhaps  found  a 
weak  point  in  their  chronological  line.  Or  Josephus  et  al.  may  have  discovered  one 
themselves. 


THE  A8 ASIANS  IN  EGYPT.  185 

nineteen  years.  But  the  year  1314  is  exactly  the  fifteenth  year 
of  Menephthes,  according-  to  the  Manethonic  calculation.  It- 
must  be  observed  here  that  Lepsius  takes  his  data,  at  least  in 
part,  if  not  altogether,  from  Josefihus's  quotation  from  Manetho, 
which  is  open  to  the  usual  suspicion  attending-  parts  of  the 
writings  of  this  most  astute  man  and  advocate  ;  consequently, 
Lepsius  stands  on  no  better  footing  than  does  Josephus,  and 
was  bound  to  come  to  the  same  conclusion  with  him.  It  is, 
practically,  a  petitio  principii,  since  Josephus  has  not  yet  es- 
tablished  his  own  credit. 

The  same  Rabbinical  chronology  l  places  the  building  of 
Salomon's  temple,  according  to  1  Kings  vi.  1,  about  480  years 
after  the  Exodus,  therefore  2928  or  B.C.  834,  the  march  of 
Shishak  against  Eehoboam  2969,  or  B.C.  793,  etc.  These  are 
all  of  them  about  165  years  too  late.  The  construction  of 
Salomon's  temple  was  begun  in  May  B.C.  1014.2  The  Rab- 
binical chronology  puts  the  building  of  the  Second  temple  B.C. 
354.  But  from  here  the  correct  dates :?  are  suddenly  restored  (?). 
Alexander  the  Great  is  set  down  at  B.C.  320,  only  sixteen  years 
too  late  ;  and  his  death  at  308. 

The  Syrian  Era  of  the  Seleucidae  began  B.c  312,  and  is 
adopted  in  the  Book  of  the  Makkabees,  besides  being  correctly 
mentioned  in  the  rabbinical  chronology.  The  Seleucidic  Era 
retained  its  correct  place,  in  spite  of  the  universal  displace- 
ment in  the  chain  of  events.  According  to  that  displacement, 
Alexander  first  began  to  reign  B.C.  320  and  died  B.C.  308.  The 
beginning  of  the  new  era,  therefore,  according  to  this,  happened 
in  the  reign  of  Alexander  himself,  who  in  reality  had  been 
dead  twenty-one  years  at  the  time  of  the  battle  of  Gaza,  which 
occasioned  the  new  era.  In  consequence  of  these  contradic- 
tions the  number  was  retained,  but  the  event  was  changed  to 
agree  with  it ;  for  the  introduction  of  the  era  of  Seleucus  was 
transferred  to  Alexander,  and  connected  with  an  account 4  of  his 
presence  in  Jerusalem,  which  is  otherwise  only  mentioned  by 
Josephus5  and  the  so-called  Barbaras  of  Scaliger.6 

How  is  the  remarkable  displacement  of  events  to  be  rec- 

1  weakened  by  the  remark  above  of  Lepsius,  Letters,  p.  451.     See  note  4,  p.  184. 

2  according  to  Oppert,  Salomon,  p.  96. 
a  So  Lepsius  calls  them. 

*  false,  of  course. 

5  Ant.  XI.  viii.  5. 

6  Thesaurus  tempp.  Euceb.  1G58,  II.  p.  72. 


186  THE  G1IEBERS  OF  HEBRON. 

onciled  with  the  true  numbers  ?  Lepsius  thinks  that  in  the 
time  of  Eusebius  and  Theon  of  Alexandria  people  could  not 
possibly  be  so  completely  ignorant  of  the  history  of  the  last 
centuries  before  Christ  as  the  rabbinical  chronology  supposed. 
Lepsius  seems  to  have  considered  that  he  could  get  the  true 
chronological  thread  in  some  way ;  but  this  expectation  could 
not  conscientiously  be  based  upon  anything  else  than  an  entire 
confidence  in  the  Jewish  priesthood,  and  their  strict  adherence 
to  historical  facts,  without  self-seeking  or  any  personal,  clerical 
or  national  ambition.  Lepsius  then  has  recourse  to  the  Genealo- 
gies. The  first  column  contains,  after  the  Patriarchs  from 
Abrahm  to  Amram,  the  twelve  heads  of  the  r>eople  from  Moses 
to  David,  who  appear  to  have  been  regarded  as  the  represen- 
tations l  of  12  generations  of  40  years  each,  and  thence  to  have 
occasioned  the  calculation  of  480  years.2  To  show  that  the 
priesthood  was  not  always  respected  by  the  Jews,  the  Phari- 
sees,3 in  B.C.  94,  pelted  the  Highpriest  at  the  altar  and  declared 
him  unworthy  of  the  priesthood.  Herodotus,  II.  104,  gives  a 
flat  contradiction  to  Genesis,  xvii.  10;  which  contradiction4 
shows  positively  that,  according  to  Herodotos,  our  Pentateuch 
is  later  than  B.C.  450. 

The  statement  that  the  Phoenicians  said  that  they  anciently 
lived  on  the  Eruthra  Thalassa  (the  Sea  that  surrounds  Arabia) 
and  crossing  Syria  came  to  the  parts  bordering  on  the  Medi- 
terranean 5  may  have  been  current  in  B.C.  450,  but  traditions  of 
ancient  peoples  are  not  always  literally  true.  The  movements, 
in  very  early  times,  of  the  Philistians  and  Amalekites  into 
Egypt,  and  certain  emigrations  out  of  Egypt  into  the  strip  of 
Syria  that  runs  from  Gaza  to  Tyre  would  seem  to  have  been  as 

1  We  trust  that  they  were  not  misrepresentations.  But  the  unanimity  with  which 
each  generation  i^ersiated  in  living  precisely  one  third  of  an  Egyptian  hanti  is  strikingly 
suggestive  of  a  preconceived  plan  somewhere.  Another  instance  of  persistence  men- 
tioned in  scripture  is  that  the  Kanaanites  persisted  in  staying :  which  slightly  inter- 
fered with  the  "  totus,  teres,  et  rotundus  "  of  the  Scribal  intellectual  outline  of  Iakab's 
dominion. 

-  Lepsius,  Letters,  464. 

:i  The  Pharisees,  who  had  unbounded  influence  over  the  common  people,  afterwards 
manifested. great  hostility  and  caused  many  embarrassments  to  the  family  of  Hurkanus. 
— Jahn,  Hist.  Heb.  Com.  p.  263. 

4  The  "  Kolchians  and  Egyptians  and  Aithiops  alone  of  all  men  are  circumcised, 
originally,  as  to  ra  aiSoia."— Herod. ,  II.  104.     iir'  apx^s  is  the  Greek  for  "  originally." 

5  Compare  the  Phoenician  territory,  running  from  the  Mediterranean  south-easterly 
to  Lasa,  and  their  settlements  in  Egypt. 


THE  ASARIANS  IN  EGYPT.  187 

reliable  as  any  other  account  derived  from  Phoenician  tradi- 
tion, more  especially  as  they  would  appear  to  have  carried 
civilisation  along  the  north  shores  of  Africa,  and  to  Memphis. 
Nonnus  evidently  thought  that  Lower  Egypt  was  earlier  civ- 
ilised than  Upper  Egypt,  while  Lepsius  and  later  authorities 
have  ascertained  that  the  civilisation  of  Meroe  came  up  the 
Nile.  Of  course  the  Sabseans  may  have  come  from  the  Persian 
Gulf,  but  it  was  easier  for  the  Philistians  to  enter  the  Delta 
and  cultivate  the  Berbers,  creating-  Keft  or  Kopt  settlements 
while  teaching-  the  Semite  worship  of  Chamah  (Cham,  Sun)  and 
Asar  (Aser,  Osiris,  Oseir,  Seir),  and  Kepheus,  and  founding 
temples. 

Petrie  found  at  Gizeh  a  piece  of  diorite  bowl  inscribed 
'  .  .  .  nofru';  perhaps  Senofru  :  and  another  piece  with  the 
standard  of  Khufu.  It  is  merely  a  false  door,  the  inscription 
being  the  king's  name  on  the  panel  over  the  door, — like  the 
false  doors  of  the  early  tombs.1  Josephus,  from  Manetho, 
gives  us  a  king  Timaeus  whose  name  cannot  be  found,  unless 
in  the  name  Tamo,  or  Atima  (the  first  a  deity-name,  the  second 
meaning  Edom),  or  Tamphthis  a  king's  name  in  Manetho's 
fourth  dynasty.  After  long  centuries  of  Theban  sway  the 
Egyptians  still  hated  the  foreigner.  The  four  dynasties  with 
which  Manetho  a  tilled  the  interval  between  the  12th  and  17th 
are  regarded  b}^  most  Egyptologists  as  ruling  contempora- 
neously in  either  three  or  four  places.  Manetho's  numbers  for 
this  period  are  untrustworthy,  and  where  not  false  are  mis- 
leading.3 De  Rouge  says  :  '  It  would  seem,  that  the  great 
division '  (into  dynasties)  '  had  not  commenced  until  after  the 
sixth  dynasty.'     The  table  of  Saqqarah  indicates  this  ;    and 

1  Petrie,  Pyramids,  153  ;  ibid.  Tanis,  I.  p.  5. 

2  From  an  Egyptian  list,  compiled  by  Eratosthenes  but  copied  by  Syncellns  out  of 
Apollodorus,  and  from  a  notice,  doubtless  taken  by  Syncellus  from  the  same  source, 
that  "  the  chronographer  had  collected  from  Manetho  "  a  certain  sum  of  the  years  of  the 
kings  to  Nectancbo  or  Alexander,  we  see  that  the  genuine  work  of  Manetho  was  still 
extant  and  no  other  mentioned,  as  late  as  the  year  B.C.  141  when  Apollodorus  ended 
his  chronography.  But  Diodorus  who  was  in  Egypt  B.C.  60  makes  no  mention  of  Ma- 
netho; and  Josephus,  writing  against  Apian  at  Rome  (a.d.  81-94)  quotes  with  empha- 
sis "  Manetho  himself;  "  which  seemsto  imply  that  the  Manetho  which  has  come  down 
to  modern  times  is  a  work  of  Ptolemy  of  Mendes  who  borrowed  and  altered  from  Ma- 
netho. It  seems  certain  that  Manetho  by  his  myriads  of  years  divided  among  Gods, 
Demigods,  Heroes  and  Kings  before  and  after  Menes  had  obtained  more  ridicule  than 
admiration  from  Creek  readers.  Hence  the  original  work  of  Manetho  was  superseded 
by  the  abridgment  and  re-edition  of  Ptolemy  of  Mendes. — Palmer,  87-89.  et  passim. 

3Rawlinson,  II.,  175. 


188  THE  GHEBERS  OF  HEBRON. 

probably  in  the  time  of  the  19th  dynasty  it  was  considered  at 
Thebes  to  be  all  one  family,  from  Mena  to  Neb-ka. 

Neither  Herodotus,  Diodorus,  nor  any  other  ancient  writer 
except  Manetho  mentions  the  Hyksos.1  Manetho  alone  knows 
them.  And  while  it  is  possible  that  the  scribe  or  scribes  that 
wrote  Genesis  and  Exodus  may  have  read  Manetho's  genuine 
work  in  the  third  century  B.C.,  there  seems  to  be  no  reason  for 
assuming-  that  Manetho  had  ever  seen  the  account  of  the  Exo- 
dus written  at  Jerusalem. 

"  This  Manetho,  therefore,  the  one  who  promised  to  inter- 
pret the  Egyptian  history  from  the  '  sacred  characters,'  com- 
mencing by  saying  that  our  ancestors  coming  in  many  thou- 
sands into  Egypt  overpowered  the  inhabitants,  afterwards  him- 
self confessing  that  in  a  little  time  later,  having  lost  it,  they 
took  Ioudaia  (Judea)  and,  having  built  Hierosoluma,  con- 
structed the  Temple  !  "  ~  Thus  Manetho  gives  an  account  so 
different  from  the  Jewish  as  to  raise  the  point  whether  some 
oriental  has  not  falsified  and  mystified.  He  says  that  "  Jo- 
sephus's  ancestors  "  (?)  came  into  the  Delta  by  thousands  ;  not 
in  the  patriarch's  little  band  numbering  less  than  a  hundred 
persons  who  came  to  visit  Ioseph  the  Jew  in  his  high  estate 
among  the  '  miserables '  of  Misraim.  The  Phoenicians  after 
sacrificing  to  Bol's  fire  went  in,  when  they  came  by  land,  by 
the  way  of  Accaron  (Ekron),  and  Mr.  Brugsch's  "  Khar  "  or 
"  Chari "  are  as  likely  to  mean  the  Achari-Phoenicians  as  any 
body,3  because  Baal-Zebub  was  Seth  (Sada,  flaming  fire)  and  was 
the  Seth  that  the  Egyptians  hated  in  Akaron,4  as  they  did  the 
Typhon  !  Compare  such  Egyptian  names  as  Mena,  Atot,  Tot, 
Teta,  Khufu,  Ata,  Khaphra,  Aten,  Aseth,  Seti,  Setes,  Soris, 
Suphis,  Chebron,  Asaneth  (Asaneta)  with  the  Syrian  names 
Manes,  Atad,  Ateta,5  Taut,  Tat,  Akub,  Iakoub,  lakoubos, 
Akbos,  Akouph,6  Attai,  Autaias,  Atten,  Kebrene  (see  Cheph- 
ren),  Set,  Seth,  Asara,  Sur,  Asebia,  Asaph,  Asipha,  Iosiph  (see 

1  Akasah  (Joshua,  xv.  16,  17),  Akaseph  (Joshua,  xi.  1),  Akasib  (Josh.  xix.  29), 
Khasor  (Josh.  xi.  1),  Khosah  (Josh.  xix.  20),  have  a  resemblance  to  "  Hukousos,"  the 
Hyksos.  These  are  Philistian  names  ;  and  from  Philistia  Egypt  was  most  likely  to  be 
invaded  in  the  earliest  times. 

3  Josephus  contra  Apion,  I. 
^  Brugsch.  Egypt,  I.  223. 

4  2  Kings,  i.  2. 

5  1  Esdras,  v.  28. 

6  ibid.  v.  30,  31,  48. 


THE  A8 ASIANS  IN  EGYPT.  189 

Osar-siph),  Hebron,  Asana,  Hassan  :  tliey  are  all  Phoenician  or 
Syrian  names. 

Tyre  Avas  destroyed  !  B.C.  332  by  Alexander  the  Great,  bnt  it 
was  flourishing  again  in  the  time  of  Antiochns  Epiphanes  and 
his  Greek  predecessors,  B.C.  221-175.  Now  take  Isaiah,  xxiii. 
11,  12,  15,  17,  and  Zachariah,  ix.  3,  4,  13  (who  mentions  the 
rousing  of  the  Sons  of  Zion  against  the  Sons  of  Ion,  that  is, 
Greece)  and  we  will  see  that  the  seventy  years  during  which 
Tyre  lay  deserted2  subtracted  from  332  will  give  B.C.  262  as 
about  the  time  when  Tyre  began  to  be  known  again  as  a  great 
commercial  mart,  that  is  (41  years  before  the  2nd  year  of  the 
reign  of  Antiochns  the  Great)  in  the  first  part  of  the  reign  of 
Antiochus  II.,  the  third  successor  to  Alexander  in  Syria.  In 
Daniel,  viii.  21,  22,  the  rough  goat  is  the  Greek  king  (Alexander 
the  Great)  and  Seleucus  Nicator  king  of  Syria  is  one  of  the 
four  among  whom  Alexander's  provinces  were  subsequently 
divided.3  From  all  this  it  follows  that  the  Jewish  historian 
(the  prophet  Isaiah)  whose  23d  chapter  mentions  the  resurrec- 
tion of  Tyre  must  have  lived  later  than  B.C.  262 ;  and  probably 
later  than  the  time  of  Antiochus  Epiphanes;4  since  Jewish 
dominion  over  Tyre  (Isa.  xxiii.  18)  could  not  have  been  hoped 
for  before  Jewish  independence,  B.C.  143. 

We  may  assume  that  the  success  of  the  Makkabees  in  the- 
second  century  before  Christ  entirely  changed  the  prospects  of 
the  Jews  and  made  it  a  political  necessity  for  their  priests  to 
put  forward  greater  claims  than  before,  claims  more  in  accord 
with  the  new  monarchy  and  better  hopes.  The  policy  of  the 
state  would  be  aided  by  a  historical  statement  of  the  exploits 

1  Jahn,  Hebr.  Commonwealth,  p.  160.  In  the  time  of  Antiochus  Epiphanes,  175- 
171  B.C.  the  Jews,  having  been  so  long  under  the  dominion  of  Grecian  monarchs,  hail 
now  become  familiar  with  the  customs,  the  literature  and  the  sciences  of  Greece.  They 
had  acquired  a  taste  for  them  ;  many  preferred  the  Greek  manners  to  their  own,  and 
even  the  idolatrous  Greek  religion  to  the  rational  worship  of  one  true  God.  Of  this 
class  was  Iesous,  a  brother  of  the  high  priest  Onias  the  third.  He  assumed  the  Greek 
name  Iason,  and  had  solicited  the  high  priesthood  of  Antiochus  Epiphanes  at  the  com- 
mencement of  his  reign.  The  real  design  of  Iason's  gymnasium  at  Jerusalem  went  to 
the  gradual  changing  of  Judaism  for  heathenism.  In  174  at  Tyre  games  were  cele- 
brated in  the  presence  of  Antiochus  Epiphanes  in  honor  of  Herakles.  See  Jahn,  pp. 
'l\\,  215.  Hence  the  hostility  of  the  native  party  at  Jerusalem  under  Mattathias  and 
the  chasidim  in  B.C.  16(5. 

-  Isa.  xxiii.  15,  17. 

3  Jahn,  p.  182.  The  great  horn  between  the  eyes  of  the  rough  goat  is,  apparently, 
Antigonus.     See  Jahn,  1 78  ff. 

*  See  Daniel,  xi.  36,  37,  43,  43,  45;  xii.  11. 


190  THE   OHEBERS  OF  HEBRON. 

of  the  nation  at  former  periods,  showing-  that  the  new  claims 
now  made  were  not  out  of  proportion  to  the  former  position  of 
the  Jewish  people  inter  nationes.  If  a  good  deal  is  set  down  on 
paper  it  is  easier  to  admit  it  than  to  controvert  it,  and  while 
encouraging-  to  their  own  people  it  stood  a  small  chance  of  be- 
ing believed  by  others.  To  an  ardent  people  thirsting  for  an 
empire  extending  up  to  'Hamath 1  with  an  impregnable  fortress 
for  its  capital,  a  temple  replete  with  the  riches  of  Western 
Asia,  and  the  sacred  city  of  Palestine  theirs,  it  may  have 
seemed  worth  the  writing  a  very  large  book  to  aid  the  accom- 
plishment of  their  patriotic  purpose  in  the  magnifying  of  the 
kingdom  of  Daud.  And  under  the  circumstances  in  which  he 
was  rdaced,  the  acute  Josephus  undoubtedly  felt  himself  ob- 
liged to  sustain  the  hope  and  faith  of  his  countrymen  in  Rome. 
Themosis,  son  of  Misphragmuthosis,  whom  Josephus  or  Mane- 
tho,- contrives  to  confound  with  Ramses3  is  Thothmes  III., son 
of  Queen  Hatasu.4  Josephus  states  (contrary  to  the  monu- 
ments) that  Abaris  was  not  taken,  but  evacuated  in  pursuance 
of  an  agreement  with  Thothmes,  who  had  driven  the  Shepherds 
into  the  north-east  corner  of  the  Delta  near  Pelusium.5 

Osiri  Sar  aaut  em  Arm  (Osiris  the  Old  Prince  in  Ann). — Book  of  the  Dead, 
Cap.  142  7d.6 

Turn  the  Lord  of  Ann.7 — Todtenbuch,  74,  3. 

Suppose,  for  instance,  that  M.  Naville  has  found  Heroopo- 
lis  (in  Tuket  or  Taku,8  Thukot)  and  inscriptions  to  the  Sungod 
of  the  South  and  West,  Turn.  It  does  not  absolutely  follow 
that  the  place  was  called  pi-tum  in  the  time  of  the  "  Seventy." 

1  Joshua,  xiii.  5.     Chamah  is  the  Sun.     Khamath  the  city  of  the  sun. 

2  Manetho,  says  Josephus,  p.  1053,  professed  to  write  merely  sayings  and  popular 
talk  about  the  Jews. 

a  Jos.  c.  Apion,  I.  1053. 

4  See  Sayce,  Herodot.  I.  p.  4011. 

5  Jos.  c.  Apion,  I.  p.  1040.  Manetho  states  that  Araenophis  and  his  son,  with  a 
great  force  from  Aethiopia  and  the  troops  of  Rampses,  or  Sethon  (as  he  calls  him), 
routed  the  Shepherds  and  Lepers,  pursuing  them  to  the  borders  of  Syria.  Contra 
Apion,  I.  1053,  1054.  This  may  hardly  be  considered  an  "unvarnished  tale,"  even  if 
a  popular  one.  The  impression  it  leaves  on  the  mind  is  that  the  varnish  of  Josephus 
was  at  least  as  good  as  the  rest. 

6  Lauth,  Agypt-Vorzeit,  p.  8S. 

7  ibid.  p.  93.  The  deceased  assimilates  himself  to  Turn,  the  Setting  Sun  of  Ami. 
The  superscription  of  Cap.  75  lets  him  "  wander  towards  Arm  and  stop  there." 

8  There  is  a  capital  of  a  nome,  called  Takh-n-amun. — Sayce,  Her.  314.  Tt  is  men- 
tioned just  before  Bubastis  and  Busiris. 


THE  ASARIANS  JJV  EGYPT.  191 

The  Coptic  translation  can  claim  no  antiquity  of  itself,  but  it 
may  affect  the  date  of  the  Hebrew  Ms.  of  Exodus  by  showing- 
an  agreement  between  so  late  a  reading-  as  its  own  and  that  of 
the  Hebrew  Ms.  Lepsius,  Letters,  p.  448,  says  that  "  the  situa- 
tion of  this  town  (Pithom)  cannot  easily  be  mistaken.  It  has 
long  been  recognised  in  the  town  of  Patoumos,  of  which  He- 
rodotus speaks  when  he  says  that  the  eastern  Nile  canal,  which 
was  conducted  a  little  above  Bubastis,  flowed  past  it,  the  Ara- 
bian town.  It  was  probably  situated  opposite  Bubastis  (Tell 
Basta),  on  the  border  of  the  desert,  and  at  the  entrance  of  the 
Wadi  through  which  the  canal  is  led.  The  ancient  ruins  of  a 
town  are  found  there  under  the  name  of  Tell  el  Kebir,  and  the 
Itinerarium  Antonini  places  the  town  of  Tkoum,  which  has 
certainly  been  properly  recog*nised  as  the  ancient  town  of 
Turn  Pa-toumos,  exactly  in  that  place,  namely,  upon  the  road 
from  Heliopolis  to  Pelusium,  on  the  edge  of  the  desert  be- 
tween Vicus  Judaeorum  (Tell  Jehudeh)  and  Tacasartha  (Sal- 
hieh?).  Now  if  the  Coptic  translation  in  the  passag-e  which  is 
cited  from  Gen.  xlvi.  28,  writes  Pithom  in  place  of  Heroonpo- 
lis,  as  is  translated  by  the  Seventy,  it  does  not  mean  that 
Pithom  was  believed  to  be  discovered  in  Heroonpolis,  but 
that  it  was  thought  better  to  fix  the  place  at  which  Joseph 
went  to  meet  Jacob  at  Pithom  rather  than  at  Heroonpolis." 
The  late  Dr.  Edward  Robinson,  as  his  map  furnished  to  Vol. 
II.  of  Home's  Introduction  shows,  thought  that  Patoum  was' 
at  the  Western  end  of  the  Valley  Tumeilat !  How  then  does 
M.  Naville  contrive  to  bring  Herodotus  on  his  side.  Simply 
thus,  by  a  singular  translation  !  He  renders  the  Greek  prep- 
osition "para"  (whose  first  meaning  is  "alongside  of")  near, 
thus  altering  Herodotus  completely.  Then  he  renders  "  ese- 
chei  "  (which  means  "  it  extends  ")  as  if  it  were  estrechei  (it 
runs).  No  wonder  that  he  considers  "  esechei  "  a  quite  unnec- 
essary repetition,  and  says  that  the  text  is  corrupt ;  and  then 
he  corrects  the  Greek  text  to  suit  himself !  If  he  had  rendered 
Herodotus  as  he  should  have  been  translated,  the  text  was 
good  enough !  The  passage  in  Herodotus,  before  it  was  thus 
metamorphosed,  read  as  follows  :  And  Nekos  was  son  of 
Psammitichus  and  was  king  of  Egypt  ;  who  first  put  his  hand 
to  the  canal  which  stretches  into  the  Eed  Sea,  which  Dareios 
the  Persian  afterwards  dug  through :  its  length  is  indeed  a  four 
days  voyage,  but  in  width  it  was  dug  so  that  two  triremes 


192  THE  GHEBERS  OF  HEBRON. 

could  sail  rowed  together.  And  the  water  was  led  into  it  from 
the  Nile,  and  it  was  conveyed  down,  from  a  little  above  Bou- 
bastis  city,  beyond  Patoum  the  Arabian  city  ;  and  it  extends 
into  the  Red  Sea.  And  first  indeed  the  parts  of  the  Egyptian 
plain  that  are  towards  Arabia  were  dug-  through :  and  above 
the  plain  is  the  mountain  stretching  to  Memphis,  in  which  are 
the  stone  quarries.  Actually,  then,  the  canal  was  carried  along 
the  foot  of  the  mountain  from  west  a  great  (canal)  to  the  east, 
and  then  stretches  into  the  clefts  (passes),  inclining  from  the 
mountain  towards  the  south  and  the  south  wind  into  the  Ara- 
bian bay. — Herodotus,  II.  158.  Herodotus  is  therefore  very 
far  from  saying  (with  M.  Naville)  "  The  water  is  derived  from 
the  Nile,  a  little  above  Bubastis,  and  it  runs  into  the  Bed  Sea 
near  Patumos,  the  Arabian  city."  Para,  with  verbs  of  motion, 
means  to  go  beyond,  to  pass  beyond  ;  so  that  Herodotus  in- 
tended to  say  that  the  canal  left  Patoum  on  one  side.  The 
fourth  meaning  of  para  is  "  beyond."  ' — Liddell  and  Scott, 
Sixth  edition,  p.  1175.  Consequently,  as  regards  the  location 
of  Pa-toum,  Lepsius  and  Herodotus  are  both  opposed  to-  M. 
Naville. 

Herodotus,  I.  193,  has  just  such  another  use  of  eo-e^et.  (?) 
8id)pu£),  he  says,  to-e^ei  8«  «s  a\\ov  7totu/xoV  £k  tov  Evcf)pi']T€U),  where 
cae'xet  means  "  it  opens  into."  The  preposition  para  in  Greek, 
when  used  with  the  accusative  case,  means  "  motion  along- 
side;" with  the  accusative  there  is  always  a  notion  of  exten- 
sion.—Liddell  &  Scott,  6th  ed.  Revised.  Trapd  Siva  (Iliad,  i.  31) 
means  "  along  the  bank." 

Turn  was  adored  everywhere  in  North-eastern  Egypt  as  the 
Sun  in  the  West.  Turn  was  not  the  Lord  of  Heroopolis  alone, 
but  also  of  Heliopolis.  "  One  now  of  the  chief  Gods  found  in 
Maschutah  must  yet  have  given  the  name  to  the  city  to  which 
they  belonged.     That  this  was  not  Turn  follows  from  this  that 

1  A  single  hour's  free  life  is  better 
Beyond  forty  years'  slavery  and  captivity  : 

irapa  (rapavra  xportoi'  <TKAa£ia  Kai  (pvKaKTJ. — Rega  TllOUl'lOS. 

Here  we  find  it  preserved  in  the  Modern  Greek  of  Rega.  M.  Naville's  mistake  began  by 
translating  wapa  " near, "  when  it  should  have  been  translated  "past,"  "beyond." 
Herodotus  says  that  "  the  water  was  carried  past  Patumos,"  not  that  Patumos  is  above 
Bubastis,  as  Naville  makes  him  say.  The  Hebrew  account  was  written  at  Jerusalem  ; 
consequently  Succoth  is  Hebrew,  and  not  Thuku  :  the  scribe  used  it  to  indicate  an 
Arabian  location,  like  Atam,  Atima,  Edom.  Diospolis  would  be  Turn's  city.— See 
Naville,  Pithom,  17.  There  could  be  a  SucGth  in  Midian  or  Atam  (Etham)  as  well  as 
bevond  Jordan. 


THE  ASAR1ANS  IN  EGYPT.  193 

there  was  already  in  close  proximity  another  Pa-Tum,  which, 
as  we  unmistakably  know,  lay  at  the  entrance  of  the  Valley 
Tumeilat.  Just  so  there  was  already  a  Pa-Ra  that  was  the 
known  Heliopolis.  Two  cities  in  Lower  Egypt  in  such  imme- 
diate neighborhood  could  not  have  the  same  name.  It  must 
have  been  the  third  God  of  the  temple,  Eamses,  who  has 
given  to  the  city  its  name  Pa-Ramses."  l  Ramses  is  Heroon- 
polis.2  Atam  was  on  the  margin  on  the  Desert.3  Herodotus 
says  that  the  water  was  carried  from  the  Nile  into  the  canal, 
and  it  was  led4  down  from  a  little  above  Bubastis  City  by 
(past)  Patoum  the  Arabian  city.  Which  gives  us  to  under- 
stand that  the  canal  ran  at  the  base  of  the  hills  to  the  east  of 
the  Nile  and  turned  off,  by  Patoum,  into  the  Tumilat  valley, 
stretching  into  the  Red  Sea. 

M.  Naville  reads  the  hieroglyphs  tkou  (with  the  sign  of  a 
city  added)  as  meaning  "  Succoth  "  in  Exodus,  xii.  37.  What 
is  the  reason,  in  this  particular  instance,  for  assuming  that  t 
represents  s  ?  Sk  (sak)  in  Hebrew  means  "  covered."  What 
resemblance  is  there  between  Sakoth  (tents  5)  and  Naville's  tku 
(Thuku)?  In  Exodus,  i.  11;  xii.  37,  Pithom  is  distinguished 
from  Sakoth  (Succoth).  But  Naville  makes  them  pretty  much 
one  place,  Succoth  (Thuku  ?  or  Thuket  ?)  being  regarded  by 
Naville  as  a  district,  not  a  town.6  But  what  does  the  Bible 
say  ?  They  departed  out  of  Ramesses  to  Sakoth ;  they  de- 
parted from  Sakoth  and  encamped  at  Atam  on  the  border  of 
the  Medbar.7  If  Ramesses  and  Atam  (Etham)  are  names  of 
towns,  why  not  Succoth,  like  the  other  two  ? 

Brugsch,  however,  besides  admitting  that  Ramses  II.  built 
the  city  "  Ramses,"  stated  that  Ramessu  is  the  father  of  the 
unnamed  princess  who  found  Moses  and  is  the  pharaoh  of  the 
oppression  of  the  Israelites.8  He  claimed  that  this  city  is  the 
residence  of  Ramses  II.,  the  San-Tanis,  or  New-Tanis  ;  but,  re- 
cently, prefers  the  situation  of  Zaru  (Tzaru  ?)  not  far  from  Pe- 
lusium  on  the  right  bank  of  the  Eastern  arm  of  the  Nile.     The 

1  Lepsius,  Zeitschr.  fiir  Aegypt.  Sprache  und  Alt.  1883,  p.  47. 
-  Lepsius,  ibid.  48,  51. 
3  Exodus,  xiii.  20. 

6  Greek  Skene. 

6  Naville's  Store-city  Pithom,  5,  23,  32. 

7  Exodus,  xii.  37  ;  xiii.  20  ;  Numb,  xxxiii.  5,  6,  7. 
*  Brugsch,  II.  p.  99,  35:;. 

13 


194  THE  QHEBERS  OF  HEBRON. 

discovery  of  inscriptions  with  the  names  Tliuku,  Pi-Tum,  and 
Ero  in  no  way  establishes  the  truth  of  the  Exodus  account. 
It  is  the  story  told  about  these  places  that  needs  verification. 
The  Scribe  would  have  been  a  fool  if  he  had  not  used  the  local 
names  of  the  land  of  Ramses  to  circumstantiate  his  narrative 
and  give  it  an  aspect  of  probability.  Without  this,  the  com- 
pilation would  have  failed  of  its  object. 

Josephus  maintains  the  Jewish  statement  which  amalga- 
mated the  Exodus  of  the  Beni  Israel 1  with  the  expulsion  of 
the  Shepherds.  The  Jews  did  not  like  the  description  given 
of  them  by  Manetho  ;  and,  according  to  Prof.  Lauth,  they  did 
not  gain  much  by  the  exchange,  "  for  the  Hyksos  were  to  the 
Egyptians  the  pestilence."  The  Book  of  the  Exodus  contains 
a  complete  refutation  of  Manetho's  rumors  ;  it  could  not  have 
been  more  complete  if  -written  from  a  controversial  standpoint, 
and  in  reply  to  such  charges  !  When,  however,  Josephus  de- 
clares that  Manetho's  story  is  an  Egyptian  story  (falsehood) 
about  the  Jews,  there  is  considerable  reason  for  thinking  that 
Josephus  is  correct  enough  in  this ;  for  neither  the  Hyksos- 
story  nor  the  invasion  of  Egypt  in  Menephtha's  reign  have  any 
appearance  of  a  resemblance  to  an  egress  of  a  Jewish  army  of 
Mountaineers  from  Hebron  or  an  Exodus  of  Jews  in  a  large 
body.  Manetho  seems  (if  we  trust  Josephus)  to  have  used 
popular  fables  and  to  let  the  Jews  have  the  benefit  of  some  of 
the  Hyksos  traditions  in  a  popular  and  abusive  shape,  and  per- 
haps unjustly.  The  Egyptians  were  undoubtedly  attacked  by 
the  Hyksos  ;  the  fourth  dynasty  must  be  of  foreign  extraction. 
The  testimony  of  Herodotus  and  Diodorus  points  in  this  di- 
rection, and  that  of  Artapanus  supplements  the  others.  Com- 
pare Khafra  with  the  Jewish  cities  Kafira. 

Josephus,  p.  1041,  tells  another  large  story  about  the  Shep- 
herds his  ancestors  having  left  Egypt  393  years  before 
Danaus. — contra  Apion,  I.  The  locating  Pithom  (or  Ramses) 
and  Sukkoth  does  not  touch  a  reported  departure  of  the  Isra- 
elites from  Ramses  to  Sukkoth  and  Atam,  as  the  story  could 
have  been  made  up  after  the  time  of  Herodotus.  The  point  is, 
is  that  report  true — not   where  is  Pithom,   where  Ramses  and 

1  "which  took  place  348  years  later." — Lauth,  147.  Manetho  has  certainly  not 
mentioned  the  confounding  of  the  Exodus  with  the  Expulsion  of  the  Hyksos. — ibid. 
148.  The  Hyqsos  kings  reigned  (in  round  numbers)  260  years,  and  there  was  no  second 
Hyqsos-dynasty.  — ibid.  150. 


THE  ASARIANS  IN  EGYPT.  195 

wftere  Svkkoth  !  Considering  that  the  author  of  Exodus  men- 
tions Pithoin  in  the  very  first  chapter,  it  is  not  reasonable  to 
suppose  that  he  would  replace  this  name  by  a  different  one, 
if  he  wished  to  be  understood.  Josephus  starts  the  Hebrew- 
Exodus  at  Babulon,  instead  of  at  Ramses.  But  Josephus  fol- 
lowed the  tradition  that  made  the  builders  of  the  pyramids  to 
be  Syrians,  for  Old  Cairo  is  the  Babulon  that  Cambyses  built 
B.C.  525. — Am.  Oriental  Soc.  Journal,  vol.  xiii.  p.  xv.  Proceed- 
ings at  Boston,  May,  1885. 

According  to  Wiedemann  Set  was  adored  in  Egypt.1  The 
word  Setim  (Sheto)  is  the  same  as  Sethim ; 2  and  the  Jews 
are  Sethites.  The  Sabians  derived  their  religion  from  Seth. 
Set  (Seth)  was  worshipped  in  the  land  of  the  Sethim  and  all 
the  way  from  the  Nile  to  the  Lebanon,  by  Hyksos,  Jews, 
Philistans,  and  transjordans.  The  effect  of  the  doctrines  of 
Euhemerus3  is  seen  in  the  human  form  of  Seth  in  the  Jewish 
account ;  for  the  doctrine  of  Euhemerus  4  circumscribes  that 
of  any  book  in  which  his  doctrine  is  manifest,  particularly 
where  Seth  is  thus  euhemerised  and  declassified.5  Euhemerus 
bad  predecessors  in  Phoenicia :  and  what  is  the  beginning 
every  list  of  the  Egyptian  kings  with  Mina-Menes,  followed 
by  Athothis-Teta,  but  the  same  kind  of  Euhemerism  as  the 
making  Adam  the  Syrian  Adonis,  the  Moon-god  followed  by 
the  Kananite  Taut  or  Thoth  (the  Syrian  Seth-Hermes)  his 
immediate  successor  ? ,!    Josephus  speaks  of  the  Sethites  as 

1  Wiedemann,  I.  444,  479,  501. 

-  compare  Sadem  and  Sadim.— Gen.  xiv.  2,  3,  Hebrew  copy.  Asatah  or  Satah.— 
Judges,  vii.  22.  Sutel.—  Henoch,  xxxii.  2.  The  Gods  of  the  Osiris-circle  are  the  old- 
est and  only  genuine  Egyptian:  Seb,  Nutpe,  Osiris,  Isis,  Set  (later  identified  with 
Moloch),  Ptah,  Tot,  Hapi  (Nile-god).—  Knotel,  Syst.  d.  iigypt.  chronol.  p.  87.  Ptah, 
Helios,  Hapi-Nil  (Agathndaimon),  Seb,  Nut,  Osiris,  Isis,  Thoudis  (Hermes),  Typhon' 
Horus-Ares. — Lauth,  agyptens  Vorzeit,  49. 

3  Brave,  famous  or  powerful  men  after  death  came  to  be  Gods,  and  they  are  the 
very  ones  that  we  are  accustomed  to  worship,  pray  to,  and  venerate.— Cicero,  N.  D.  I. 
42.  Have  you  not  lifted  up  from  the  number  of  mortals  all  whom  you  now  have  in 
your  temples,  and  endowed  them  with  heaven  and  stars  ?— Arnobius,  I.  xxxvi.  The 
citizens  of  Alabanda  worship  Alabandus,  by  whom  that  city  was  built,  more  solemnly 
than  any  one  of  the  Noble  Gods.— Cicero,  N.  D.  III.  19.  Masen  (the  city  Zaru)  may 
too  have  had  its  mythic  founder  (Mase,  Masses,  Moses)  ;  since  it  was  near  Abaris  and 
Pelusium,  the  supposed  line  of  some  Exodus  out  of  Egypt. 

4  B.C.  320.     The  Moon  was  the  Mother  of  the  Kosmos. — de  Iside,  43. 

6Dunlap,  Vestiges,  270,  271  ff.  Ennius  translated  the  Hiera  Anagraphs  of  Euhe- 
merus ;  Eusebius,  pr.  ev.,  II.  2,  refers  to  it.  Compare  the  tombs  of  the  Patriarchs  in 
the  Orient. 

•  So  Athothis,  in  Manetho's  list,  follows  Menes.     "  Those  who  are  held  to  be  Gods 


196  THE   QUE  BEES  OF  HEBRON. 

one  would  speak  of  the  descendants  of  Hermes-Taut.  Thoth 
was  Governor  of  earth,  moon  and  Hades  (or  hell),  and  Seth 
ruled  in  Hades  as  well  as  on  earth.  Chabas  (Pasteurs,  32) 
mentions  Hor-nub  and  Set-nub,  the  Golden  Horus  and  the 
Golden  Set.  Philo  Judaeus  (de  Ebrietate,  24)  mentions  that 
the  Egyptian  emblem  of  Typhos  was  a  Golden  Bull ;  which 
shows  that  Semites  and  Setim  (Sethites)  had  entered  Egypt  to 
stay.  For  Set  is  the  Egyptian  Set-Typhon.  Set  is  evident- 
ly the  Sungod  (Meyer,  Seth-Typhon,  53),  even  if  connected 
with  destructive  heat.  He  was  also  regarded  as  flame  (fire). — 
Meyer,  53. 

The  Sheto  mentioned  as  adversaries  of  the  Egyptians  were 
the  worshippers  of  Set ;  Set  is  the  burning,  destructive,  Solar 
force,  the  red  Typhon  : x  for  Asad  is  Hermes,  Sada  is  a  flame  of 
fire,2  and  Hermes  has  the  very  centre  of  the  Seven  Circles  of 
the  Planets,  the  position  of  the  Logos.3  The  flaming  fire  roll- 
ing in  upon  itself  to  keep  the  way  to  the  Tree  of  Life  !  Seth 
arranged  the  year,4  and  means  pillar.  The  Children  of  Seth 
set  up  two  steles  5  on  which  the  science  of  astronomy  was  in- 
scribed. The  name  is  allied  to  Sada  "  fire  "  and  Zadus  a  name 
of  Hermes.  Shetha  means  "year,"  and  the  Arabs  swear  'by 
Sheyth,'  because  of  the  old  worship  of  Hermes  as  chief  God. 
Hermes,  playing  pettia  with  Isis,  wins  five  more  days  for  the 
year.  Thoth  (Hermes)  was  the  name  given  to  the  first  month 
of  the  Egyptian  year.  Lactantius,  a  father  of  the  Church, 
living  under  Constantine,  considered  the  Hermetic  Books  an 

majoram  gentium  will  be  found  to  have  gone  hence  from  us  to  heaven.  Inquire  whose 
sepulchres  are  shown  in  Greece  :  remember  since  thou  art  initiated  what  things  are 
taught  in  the  Mysteries."— Cicero,  Tusc,  I.  13.  Those  who  from  men  have  become 
Gods.— Arnobius,  III.  xxxix.  Bacchus,  Herakles,  Kadmus,  Linus,  Zeus,  their  sepul- 
chres were  shown.  Herakles,  Romulus,  yEsculapius,  Liber,  Aeneas  from  men  became 
Gods.  All  whom  you  call  Gods  were  men.— Arnobius,  liber  iv.  Consider  the  very 
Sacra  and  Mysteria:  you  will  find  the  sad  ends,  fates,  funerals  of  the  wretched  gods. — 
Min.  Felix,  c.  21.  195.  Warburton,  Divine  Legation,  I.  152,  supposed  that  Euhemer- 
ism  was  taught  in  the  Mysteries.  The  Phoenicians  proclaimed  as  gods  Melcantharos 
and  Ousoros,  and  certain  other  less  honored  mortal  men. — Movers,  120,  133,  396  ; 
Euseb.  de  laud,  const.  13. 

1  de  Iside,  41. 

a  Johnson,  Persian  Diet. ,  p.  690. 

3  Philo,  Quis  Heres,  44,  45. 

4  Nork,  Real-Worterb.  IV.  277,  278 ;  Jos.  Ant.  I.  3.  Nork,  Rabbin.  Wortenbuch, 
565.     Gen  i. 

5  From  inaccessible  sacred  books  and  hidden  tablets  (steles)  which  all-wise  Hermes 
raised. — Manethon,  v.  1,  2. 


THE  AS ASIANS  IN  EGYPT.  197 

ancient  and  very  venerable  authority,1  while  in  the  treatise  on 
Isis  and  Osiris  "  the  Hermaeus  "  is  treated  as  unquestioned 
authority.  Plato  tells  us  that  all  the  wise  agree  that  the  King 
of  heaven  and  earth  is  mind.2  Plato  here  uses  the  very  word 
which  Hermes  employs  for  the  Father-mind.3  The  priests 
relate  the  legend  that  Hermes  has  been  the  Inventor  of  learn- 
ing and  the  arts.  He  first  articulately  divided  this  common 
speech,4  called  by  a  name  things  that  had  none,5  invented  the 
writings,  and  arranged  what  concerns  the  honors  and  sacrifices 
of  the  Gods."  Thus  the  legend  was  already  quite  ancient  in 
the  time  of  Diodorus,  fifty  years  before  the  Christian  era.  The 
Egyptian  Theuth  (Hermes)  is  mentioned  in  Plato.7  Seth  was 
a  resident  of  Palestine,  for  his  worshippers  are  described  on 
Egyptian  monuments  with  shorn  heads  according  to  the  Pal 
estine  usage,8  and  with  the  Arab  tuft  of  hair  that  Herodotus 
refers  to  as  a  characteristic  of  the  Arabian  Dionysus-wor- 
shippers. The  followers  of  Seth  set  up  pillars  in  the  Siriau 
land  (Siriadis)  and  were  called  in  Egypt  Shetha  or  Sheto. 
The  custom  of  setting  up  such  pillars  existed  in  Syria. — 2 
Chron.  iv.  12.  Lucian  mentions  it  in  Bublos  (Byblus).  It  was 
also  an  Egyptian  usage  in  the  lands  of  Iebus,  Seir  and  Osiris. 
Set  conquered  Osiris.9  According  to  the  ancient  theology, 
Abaris  was  a  city  of  Typhon,10  that  is,  of  Set :  The  ark  of  Osiris 

1  Menard,  Hermes,  p.  ci.  Eremias  or  Eremiab  (Jeremiah)  has  the  name  of  Her- 
mes, Aram,  the  Supreme.     Compare  the  name  of  the  city  Arumah. — Judges,  ix.  41. 

2  Plato,  Philebus,  28  C. 

3  Hermes,  Poimander,  6. 

*  Hermes-Kadmus. 

5  Adam  does  this  in  Genesis,  ii.  19,  20  ;  Brahma,  in  India. 

6  Diodorus  Siculus,  I.  pp.  19,  53;  de  lside,  3  ;  Orelli,  Sanchoniathon,  p.  22.  Sirius, 
the  star  of  Isis,  the  sidus  Osiridis,  was  also  by  Vettius  Valens  (Salm.  Ann.  Clim.  p. 
113)  called  Seth.— Mankind,  698. 

7  As  evil  demon.  Set  appears  mostly  as  flame,  and  in  the  Ritual  as  pursuer  of  souls. 
The  deceased  must  have  knowledge,  must  know  the  magic  sentences,  and  perceive  that 
he  is  identical  with  the  Deity.  Otherwise  he  falls  under  the  power  of  the  evil  spirits 
and  is  subject  to  the  new  death. — Meyer,  41.  Set  was,  prior  to  the  King  Apepi,  the 
Clod  of  the  north-eastern  Delta  and  Syria. — Meyer,  55-58.  He  was  God  of  the  so- 
called  Hyksos. 

*  Jeremiah,  xli.  5  ;  Ezekiel,  xliv.  20 ;  Levit.  xxi.  5  ;  Acts,  xxi.  24 ;  Job,  i.  20. 
The  Egyptians  shaved  the  head,  and  some  wore  wigs. — Dunlap,  Sod,  I.  76.  Radi 
Capita  ob  luctum  :  "their  heads  are  shaven  for  mourning." — de  lside,  4.  Aset  pet 
Chaman  (Aset-ef-ha-Amen)  is  Seti  I,  father  of  Ramses-Mer-Amen. 

9  Brugsch,  I.  225,  226.  Set  is  Shemael,  Samael ;  good  or  bad,  according  to  race, 
prejudice. 

10  Jos.  contra  Apion,  I.  p.  1052.     With  the  Abaris  (as  a  name  of  the  Sun)  compare 


198  THE  GHEBERS  OF  HEBRON. 

was  sent  through  the  Tanaitic  month  of  the  Nile  into  the  sea, 
which  (mouth)  even  yet  (a.d.  50)  the  Egyptians,  for  this  reason, 
name  hated  and  abominable.  The  idol  of  a  dead  man  was 
shown,  carried  around  in  an  ark,  to  the  Egyptians.1  Josephus 
mentions  the  shadow  of  a  Man  disposed  upon  the  (boat  or)  ark 
to  intimate  that  (Osiris)  attends  the  sun  on  this  his  everlast- 
ing" course.2  The  Arabs  connect  the  arrival  of  Noah's  ark  in 
September  in  the  mountain  cloud  with  the  Festival  Ashurah 
which  was  celebrated  to  the  Sun.  A  ship  ascended  with  the 
Virgin3  (Luna,  Mene,  or  the  sign  Virgo).  Osiris  therefore 
enters  the  Moon's  ark  at  the  conjunction  of  sun  and  moon,  and 
Apis,  "  the  well-formed  image  of  the  life  of  Osiris," 4  is  the 
Dionysus  with  horns ;  as  Pluto  and  the  Devil  are  similarly 
represented,  with  the  cloven  foot.  The  hippopotamus  signifies 
the  west,  like  Oreb  and  Orphe,  Darkness. 

The  Kushite  race  on  the  Red  Sea,  in  the  North-eastern 
Delta  of  Egypt,  with  its  swelled  faces,  its  high  cheek  bones, 
thick  lips,  Berber  countenance,  and  peculiar  sphinxes  at  Tanis 
and  Zagazig  are  unnoticed  by  Manetho's  successors  in  chro- 
nology and  by  himself.3  The  whole  theory  of  the  Egyptian 
religion  was,  like  its  progress  in  civilisation  and  the  arts,  its 
concpiests  in  the  peninsula  of  Sinai  and  Upper  Egypt,  its  doc- 
trine of  Light  and  Darkness  in  the  Osiris  religion,  its  use  of 
iron,  its  jewelled  saws  and  its  wonderful  creations  at  Gizeh, 
complete  in  the  4th  dynasty,  and  nearly  all  of  it  in  the  time  of 
Khufu.  It  must  have  required  a  vast  series  of  years,  a  great 
number  of  reigns,  during  a  period  of  which  history  has  little  to 

Beth  Abara  (beth  meaning  temple),  Beth  Barah  (Judg.  vii.  24),  Berog,  1  Esdras,  v.  19, 
Beroth,  2  Esdr.  ii.  25,  Bar«tf  (Gen.  xvi.  14),  Bara  (Gen.  xiv.  2)  and  the  "luminous 
Bar,"  an  Assyrian  deity,  inbar  "sunbeam,"  Beroe  a  city  of  the  Sun,  Berouth,  BarOth 
(Josh.  ix.  17)  and  Baratu  or  Bratu  a  mountain  in  Phoenicia,  and  Kadesh  Barana 
(Varna).  Set,  being  Baal,  is  the  Fire-god  Moloch  Herakles,  Asad  or  Sada,  the  Kebir. 
Bar,  Baru,  is  Set. — Meyer,  47.     Hence  Abar,  Abaris. 

1  de  Iside,  13,  17. 

a  Jos.  c.  Apion,  II.  1 ;  Dunlap,  Sod,  I.  84. 

3  Firmicus,  7.  The  moon  contains  the  body  of  Osiris  which  the  Devil  tore  into  four- 
teen parts. — de  Iside,  8,  18.     The  tebe  is  therefore  the  urn  or  coffin  (tafe)  of  Osiris. 

4  de  Iside,  29.  On  Dec.  17th  they  take  out  the  relic  which  has  the  form  of  one 
dead,  and  is  adorned  with  the  white  crown.  On  the  18th,  at  the  8th  hour  there  is  a 
celebration  on  board  ship,  with  lamps  lighted  in  34  vessels  carrying  Horus,  Thot, 
Anubis,  Isis,  Nephthys,  etc. 

5  For  all  we  know,  Manetho  never  once  mentioned  them.  The  pastors  (in  African 
aga'zuan)  in  Josephus  contra  Apion,  I.  are  Semites,  not  African  Kushites,  Kopts,  or 
Berbers. 


THE  A8ARIAN8  IN  EGYPT.  199 

say,  to  have  brought  primal  conceptions  to  perfection,  even 
under  an  aboriginal  papacy,  to  have  brought  the  civilisation  of 
the  priest  caste  to  such  a  great  result  in  the  times  between 
Senofru  and  the  reigns  of  the  sixth  dynasty.  The  Nile  was  the 
great  cause  of  all.  The  Nile  supplied  the  capital,  and  the 
priests  were  the  administrators  of  it ;  the  people  had  the  faith, 
and  the  priests  directed  and  instructed  it,  until  Osiris  is  named 
by  Menkaura  in  the  third  pyramid.  Time  was  required  to 
learn  the  use  of  the  metals  in  Phoenicia,  to  make  chariots  of 
iron  for  war,  and  it  required  time  to  invade  the  Delta  and  locate 
there  the  old  Kanaanites.  But  the  question  is  how  near  to  the 
12th  dynasty  was  the  Sixth !  Who  has  given  assurance  that 
Manetho  is  to  be  followed  ?  He  begins  with  the  results  of 
ages !  Wiedemann  x  holds  Manetho  responsible  for  the  in- 
credible things  that  Josephus  claims  to  quote  from  him. 
When  an  oriental  lied  before  our  era,  it  was  lying  of  a  superior 
sort,  it  went  ahead  in  the  ratio,  of  geometrical  progression. 
He  talked  of  cycles  extending  to  36,525  years."  Manetho's 
general  scheme,  being  so  differently  reported,  is  in  reality  un- 
known to  us  ;  its  details,  being  frequently  contradicted  by  the 
monuments,  are  untrustworthy  ;  and  the  method  of  the  scheme, 
the  general  principle  on  which  it  was  constructed,  was  so 
faulty,  that,  even  if  we  had  it  before  us  in  its  entirety,  we  could 
derive  from  it  no  exact  or  satisfactory  chronology.3  Diodorus, 
I.  50,  says :  "  The  Thebans  say  that  they  are  the  oldest  of  all 
men  ;  and  that  philosophy  and  astrology  were  invented  among 
themselves  first."  Their  geometry  and  arithmetic  came  prob- 
ably from  Syria  and  the  Delta.  The  Phoenicians,  and  Philis- 
tians  (or  Arabs)  must  have  early  entered  the  Delta.  The  Phil- 
istians  or  Kara  must  have  entered  first  because  of  proximity. 
The  Phoenicians  and  Philistians  occupied  the  entire  sea-coast 
of  Palestine  down  to  near  or  about  Pelusium.  The  Hebrew 
language  was  Phoenician  ;  and  the  Phoenician  vessels  bore  the 
Phoenician  religion  through  the  Aegaean  Sea  to  Greece  and 
the  islands.  This  explains  the  identity  of  religion  and  the 
similarity  of  the  Mysteries   from  Athens  to  Egypt.     For,  in 

1  Wiedemann,  Eg.  I.  298.  The  great  year-numbers  (Jahrzahlen)  in  Manetho  lead  to 
the  inference  that  they  were  designed  after  Cycles  ;  what  Cycle  suited  but  the  Dog- 
star  Cycle  ?— Boeckh,  90,  91. 

-  See  Apokatastasis  (the  final  restoration  of  the  heavenly  bodies  to  the  point  from 
which  they  started). — Palmer,  Egypt.  Chron   II.  4:27. 

'•'  Rawlinson,  II.  p.  9. 


200  THE  OHEBERS  OF  HEBRON. 

spite  of  apparent  differences  in  details,  they  are  fundamentally 
the  same,1  as  far  as  Karthage.'- 

Sirius  rose  in  the  evening-  in  the  south  of  Egypt,  described 
a  diurnal  arc  of  about  an  hour  and  a  half  and,  after  appearing 
for  a  short  period,  sunk  below  the  horizon. — Mankind,  697. 
In  the  low  latitude  of  Egypt  and  ./Ethiopia  the  star  Sirius 
never  became  invisible  in  a  solar  eclipse  ;  but  the  stars  of  Ursa 
Major,  otherwise  termed  the  Ark  of  Osiris,3  set ;  and  the  last 
of  its  stars,  Benetnasch,  returned  at  the  period  under  discus- 
sion to  the  Eastern  horizon  with  those  in  the  head  of  Leo  a 
little  before  the  season  of  the  summer  solstice.  The  stars  of 
the  Husbandman  followed  at  the  same  hour  of  sunrise  in 
about  a  month, — the  chief  of  them,  Ras,  Miracli,  and  Arcturus, 
being  very  nearly  simultaneous  in  their  heliacal  rising.  The 
stars  of  Ara  (the  Altar) 4  too,  which  have  been  supposed  to  be 
connected  with  those  which  record  the  leading  circumstances 
of  the  Deluge,  rise  in  these  ^Ethiopian  latitudes,  while  those 
of  the  Husbandman  5  embellish  the  Oriental  quarter  of  the 
heavens.6  The  latter  stars  of  the  "  Dove  "  (of  the  more  ancient 
Chaldean  planispheres)  rise  simultaneously  with  the  hand  of 
the  Husbandman.7 

Noch  put  forth  his  hand  and  took  her. — Gen.  viii.  9. 

1  de  Iside,  25. 

2  A  passage  in  Macrobius,  I.  vii.  14,  says  that  in  the  worship  of  Saturn  the  Roman 
rites  (forms  and  ceremonies)  vary  from  the  very  religious  nation  of  the  Egj'ptians.  For 
these  had  not  admitted  Saturn  nor  even  Scerapis  into  the  arcana  of  the  temples  down  to 
the  death  of  Alexander  of  Macedon.  But  this  passage  has  reference  to  the  slaying  of 
the  victims  and  the  blood-offerings  in  the  case  of  the  Roman  Saturn,  it  being  claimed 
that  the  Egyptian  offerings  were  bloodless,  only  prayers  and  incense.  But  the  Egyp- 
tians did  offer  blood  offerings. — Rawlinson,  Anc.  Egypt,  I.  408,  409-411.  Macrobius 
lived  in  the  first  part  of  the  fifth  century  of  our  era.  The  Saturnalia  were  more  ancient 
than  the  city  Rome  and  were  celebrated  in  Greece  under  the  name  Kronia. — Macrobius, 
I.  vii.  36,  37. 

3  Osiris  Sahou,  our  Sirius,  consecrated  to  Osiris  and  considered  by  some  to  be  the 
abode  of  happy  souls. — Maspero,  Hist.  Anc.  3d  ed.  p.  79.  The  Serpent  of  the  Pole, 
the  Serpent  of  Winter,  Ahriman,  puts  Osiris  in  the  gleaming  sarcophagus,  the  seven 
stars  of  the  Great  Bear,  and  keeps  watch  over  him.  This  is  an  approximation  to  what 
the  earlier  legend  of  Light  and  Darkness  must  have  been. 

4  Genesis,  viii.  20;  Noch  (Descent)  built  an  altar  to  the  Raingod. 

5  Bootes. 

6  The  annual  progress  of  the  stars  and  succession  of  the  seasons  may  have  origi- 
nated the  legend  of  the  Deluge. 

7  Landseer,  Sabaean  Res.  185-187.  Aurion,  the  Shining.  He  hunts  the  She-bear 
(die  Barm),  and  then  is  Arkas.  Then  first,  when  astronomy  had  acquired  greater  com- 
pleteness among  the  Greeks,  they  separated  Orion  into  the  Deus  Solaris  and  into  his 
own  constellation. — Nork,  III.  347.     This  shows  Greek  indebtedness  to  the  Semites. 


THE  ASAEIANS  IN  EGYPT.  201 

Maim,  Men,  Menes  and  Meneuis  seem  to  have  been  connected 
with  the  flood.  The  Vetus  Chronicon  placed  Menes  in  the  first 
year  of  the  canicular  period.1  Many  will  admit  what  can  indeed 
hardly  be  denied  that  Manetho  made  nse  of  a  cycle  for  the 
mythical  period,  and  that  cycle  the  dogstar  cycle.  But  if  it  is 
granted  that  the  prehistoric  time  has  been  regarded  or  ar- 
ranged according  to  dogstar  periods  then  it  must  have  so 
closed  with  one  ;  where  now  the  prehistoric  time  ceases  just 
there  the  historical  begins,  and  consequently  the  accord  with 
dogstar  periods  propagated  itself  in  so  far  as  the  beginning  of 
the  last,  or  the  beginning  of  Menes,  was  made  with  the  com- 
mencement of  a  dogstar  period.  And  this  explains  the  first 
15  dynasties  of  the  Kunic  Cycle  in  the  Old  Chronicle  (the  lGth 
commencing  with  the  Tanis  or  Menes  dynasty)  as  also  the  fact 
that  Manetho,  after  his  dynasties  of  supernaturals,  begins  the 
dynasties  of  kings  with  Menes.2 

All  things  were  born  from  Kronos  and  the  Assyrian  Aph- 
rodite.3 Kronos  is  Seb  (Saturn).  When  the  ark  of  Alohim 
got  to  Aqaron  it  may  have  stood  in  the  temple  of  Kronos  at 
Akaron. — See  1  Samuel,  v.  10.  Ouranos  4  is  the  fire-heaven. 
The  ancient  Kanaanites  and  Egyptians  noticed  the  stellar  fires 
as  they  shone  in  a  Southern  firmament,  they  beheld  the  zodi- 
acal light  and  the  comets,  incident  to  the  panorama  of  night, 
as  they  drew  their  trains  of  fire  across  heaven.  They  observed 
in  this  the  potency  of  fire  !  Somewhere  near  four  thousand 
years  ago,  or  earlier,  in  a  period  of  considerable  civilisation, 

1  Seyffarth,  Chronol.,  108,  100. 

8  Both  statements  have  only  then  a  reasonable  meaning  when  it  is  assumed  that  a 
dogstar  period  began  with  Menes. — Boeckh,  41,  91.  The  Egyptian  priests  dated  the 
Beginning  of  the  world  and  of  time  July  20-22,  at  the  commencement  of  the  dogstar 
period,  and  it  was  natural  that  priest  Manetho  should  do  the  same,  in  accordance  with 
the  notions  prevailing  in  the  order  in  regard  to  dogstar  cycles,  the  last  one  of  which 
was  certainly  within  calculation.  Boeckh  says  the  commencement  of  the  dogstar 
period  does  not  depend  upon  a  knowledge  of  a  renewal  of  the  period  in  a.  t>.  139,  but 
could  be  reckoned  any  time  before  from  the  current  movable  years.  It  is  of  no  conse- 
quence whether  the  dogstar  period  was  openly  introduced  into  Egypt  or  already  in- 
vented at  the  time  of  the  Pharaohs,  '  but  we  presuppose  in  Manetho  only  the  theoret- 
ical knowledge  of  the  period.'  It  is  of  no  consequence  to  the  argument  whether 
Manetho  knew  the  great  circle  of  25  dogstar  periods  or  not,  for  Boeckh  does  not  rest 
his  proof  on  this  circle. — Boeckh,  91,  92.  As  to  the  connection  of  the  Menes-era  with 
Mfna,  Menados,  Men,  Menos,  etc.,  see  Boeckh,  90,  97. 

3  de  Iside,  69.  Saturn  was  with  Venus  Architis  first  worshipped  in  Assyria. — Ser- 
vius  ad  Aeneid.  i.  642  ;  Macrob,  Sat.  i.  21.  Saturn  is  the  Serpent  God  (Cory,  p.  'SI'S)  ; 
and  therefore  an  Earth-god. — Nonnus,  vi.  155-166. 

4  Our  Anou.     Uro  =  to  burn.     Oer  means  "great.'' 


202  THE  GHEBEES  OF  HEBRON. 

when  the  fire- worship  existed  everywhere  and  superstition 
guided  by  priests  was  in  full  sway,  the  worship  of  Dionysus- 
Moloch  or  Saturn,  the  devourer  of  children,  prevailed  in  Syria, 
possibly  in  Lower  Egypt.  A  Phoenician  or  Philistian  people, 
the  Kefa,1  bore  its  flaming  altars  from  Akaron  along  the  east- 
ern shore  of  the  Mediterranean,  and  following  the  sun  to  the 
west,  moved  into  the  northern  coast  of  Africa.  The  land  they 
left  behind  was  devoted  to  the  worship  of  the  Sun  and  Fire, 
and  was  split  into  small  localities  controlled  by  petty  rulers 
and  priests.  The  settlements  in  the  Nile  Delta  resulted  in  the 
establishment  of  a  state.  Kaphtor  or  Keft  Oer  was  the  child 
of  Egypt.2  The  Kefa  extended  themselves  as  far  as  what  ulti- 
mately became  Memphis,  and  they,3  Phoenician,  Philistine 
and  Amalekite  Shepherds,  fed  their  flocks  in  the  region  where 
the  Great  Pyramid  now  stands,  bearing  upon  its  blocks  the 
name  Khufu.     Akab,  Keb  4  or  Kub  (Kouph),  died  in  Decem- 

1  Phoenicia,  called  Keft  by  the  Phoenicians,  sent  Semite  colonists  to  the  Delta,  the 
Isle  of  Kaphtor. — Prof.  A.  H.  Sayce,  Academy,  1884,  p.  351  ;  Prof.  Jehb,  in  Encyclo- 
paedia Britannica,  vol.  xi.  p.  00  ;  Brugsch,  Egypt,  I.  222. 

The  day  that  is  coming  for  the  spoliation  of  all  the  Phelesti,  for  cutting  off  from 
Tyre  and  Sidon  every  remaining  auxiliary  ;  for  Ia'hoh  will  waste  the  Phelesti,  the  re- 
siduum of  the  Isle  of  Kaftor. — Jeremiah,  xlvii.  4. 

Phelestii  from  Kaftor. — Amos,  ix.  7. 
Brugsch,    I.  33(5,  reads   Keftu  (Phoenicians).     Keb  stands  for  Seb. — Lepsius,    Trans. 
Berlin  Akad.  1851,  p.  163  ff. 

2  Genesis,  x.  14. 

3  The  submission  of  Upper  Egypt  to  the  masters  of  Memphis  was  of  no  recent 
date,  but  prior  to  the  pyramids. — Chabas,  les  Pasteurs  en  Egypte,  p.  6.  Chabas, 
Pasteurs,  10,  11,  quotes  Eusebius,  Africanus,  and  Manetho.  Judges,  vi.  33.  mentions 
a  league  of  the  Midianites,  Amalekites,  and  all  the  Beni  Kadm  against  Israel. 

4  Keb,  Kepheus,  Akbar,  Kabir,  Koub  (comp.  Kub  in  Ezekiel,  xxx.  5),  Kouph,  Khufu. 
The  Great  Pyramid,  according  to  Manetho,  was  built  by  foreigners  of  the  fourth 
dynasty. — Heeren.  Res.  Africa,  II.  197,  411.  Compare  the  names  Akoub  (2  Esdras, 
ii.  45),  Iakab,  Keb,  and  Kebo,  the  descending  Sun,  or  Saturn.  Kebtu  is  Coptos. — 
Rawlinson,  II.,  129.  Kib,  a  land  mentioned  in  an  Assyrian  inscription.  Asat-em-Khcl) 
is  a  queen's  name. 

Herodotus,  II.  127,  has  almost  the  tradition  in  Diodorus,  I.  C4,  that  Khufu  never 
was  buried  in  the  Great  Pyramid,  and  says  that  the  pyramids  of  Gizeh  had  attached  to 
them  in  the  minds  of  the  people  the  name  of  the  Shepherd  Philition,  which  points  to 
Philistian  Kefa.  Nothing  more  mythic  can  be  found  than  the  stories  in  Herodotus,  II. 
121-126,  that  introduce  and  accompany  his  account  of  the  pyramids.  Compare  Diod- 
orus, I.  63.  Herodotus  does  not  hesitate  to  let  Rhampsinitus  (Ramses  III.)  precede 
Khufu-Cheopa. 

Petrie,  p.  216,  says  that  the  coffer  (sarcophagus)  cannot  have  been  put  into  the 
Great  Pyramid  after  the  "  King's  Chamber  "  was  finished,  as  it  is  nearly  an  inch  wider 
than  the  beginning  of  the  "ascending  passage.'  It  was  put  in  before  the  roof  of  the 
pyramid  was  put  on.  The  kings  were  usually  buried  in  the  rock  under  the  pyramid. 
And  under  the  Great  Pyramid  there  is  a  gallery  in  the  rock. 


THE  ASARIANS  IN  EGYPT.  203 

bev>  Kronos  is  father  of  Typhon  and  Neplitliys.2  Consequent- 
ly, he  went  to  Hades  ! 8  Kronos  is  a  name  of  Keb  !  Movers, 
547,  mentions  Sabos  as  one  of  the  names  of  Dionysus  (who  is 
the  Dionysus  Saturn  in  Hades). 

To  explain  the  name  Israel,  take  the  name  of  Eleasar  of 
Masada,  the  Jewish  patriot,  and  it  has  been  translated  the 
Warrior  God,  from  Asar,  or  Azar,  Mars.  Movers,  Phonizier,  p. 
341,  mentions  the  Phoenician  Asar.  Mars-Herakles  was  saluted 
in  the  rising-  sun  by  the  Syrians,  the  Salii,  and  even  by  a 
Roman  legion,  in  the  month  of  March.  He  was  called  Aclar, 
Azar,  and  Asar.  Movers  gives  the  Hebrew  letters  of  Asar ; 
De  Rouge,  the  hieroglyphs.  De  Rouge,  Recherches,  p.  46, 
reads  the  hieroglyphs  of  Osiris  "  Asiri."  The  names  Asar 
(Beni  Asr. —Joshua,  xix.  24,  28)  and  Sara  (Tyre)  show  Osiris 
to  be  a  Syrian  name.  The  Bible  (1  Sam  xiii.  5  ;  xxix.  2)  says 
that  the  Philistians  had  a  great  army.  Phoenician  Shepherds 
entered  Egypt.1  Josephus  quotes  Manetho  as  saying  that  sos 
meant  shepherd  and  shepherds  in  the  common  dialect 6  of 
Egypt.  The  Sasu  (Shasu)  carried  bows,  and  the  Shemalites  or 
Ishmaelites  were  capital  archers. — Genesis,  xxi.  20.  "When  the 
Syrians,"  Kharu,7  or  Peleti  (Philistians)  first  emigrated  into 
Egypt  from  the  River  Soreq  or  the  five  cities  of  the  Saranim 
(their  governors)  they  carried  with  them  Phoenician  and  Kan- 
anite  usages ;  the  Asari  dwelt  in  the  midst  of  the  Kanani 
(Judges,  i.  31,  32)  for  Asar  (Osiris)  was  already  in  Phoenicia 

1  de  Iside,  32,  69. 

2  de  Iside,  12 ;  and  Rev.  xx.  1-3. 

3  de  Iside.  17.  '■'>:!,  44,  57.  Kronos  (Saturn  Keb)  coming  into  the  country  of  the 
South  gave  all  Egypt  to  the  Phoenician  God  Taaut. — Philo's  Sanchoniathon  ed.  Orelli, 
pp.  38,  39.  Israel  is  a  Phoenician  name  of  Kronos. — ibid.  p.  42.  Israel  is  also  Gabor, 
Akab,  Iakab,  as  God  of  Time. 

4  Manetho,  according  to  Julius  Africanus. 

6  Jos.  contra  Apion,  I.  p.  1040.  Abbaros  (ibid.  I.  1040)  was  the  name  of  a  High- 
priest,  consequently,  Abar,  Bar,  the  shining,  and  Abaris  (the  city)  are  names  of  Bel. 

6  The  tribe  of  Aser  bordered  on  Sarra  (the  city  Tyre).  The  Assyrian  Assur  was  a 
Great  King  above  all  Gods.— Sayce,  Hib.  Lect.  122.  Hence  Aser,  Ousir,  Asar,  Isiris, 
Asariel  ami  Israel  (Sarah  included)  are  all  forms  (like  Esmun-Azar)  of  one  name  Asar 
(Azar,  Mars)  and  Serach.  The  well  of  Asara. — 2  Sam.  iii.  26.  Asur,  Gen.  x.  11. 
Joshua,  xvii.  2,  has  the  Beni  Asriel,  and  Judges,  i.  32,  the  Asarites.  Saria. — 2  Sam. 
viii.  17.  Compare  Zaroh  (i.e.  Saroh). — Judges,  xiii.  2;  like  Sarra  and  Zur,  names  of 
Tyre. 

7  Kharu  (Akharu),  from  Akaron  (Ekron)  in  Philistia  on  the  R.  Sorek.  Ioab's 
troops  were  Kharu  and  Philistian  Peleti. — '2  Sam.  xx.  7.  It  is  to  be  remarked  here  that 
the  name  Seba  or  Seva  (xx.  (>)  suggests  tin-  Egyptian  theological  name  Sol),  or  Sev  ;  and 
that  Bikheri  is  identical  with  the  Egyptian  name  Bikheres. 


204  THE  GHEBERS  OF  HEBRON. 

and  Israel,  and  the  name  Isarel  is  evidently  one  with  Azara, 
Sar-Azar,  Asar  (Asor. — Josephus,  Ant.  xiii.  57),  Asariel,  Isiris, 
Isiri,  Asar  (1  Chron.  vi.  62,  Asir  (1  Chron.  vi.  37),  Asiri  (a 
name  of  Osiris), — De  Rouge,  Eecherches,  p.  49.  Baethgen 
(Beitrage  zur  Semit.  Bel.  p.  39 ;  Corpus  Inscrip.  Semit.  I.) 
has  the  words  Mlkasr  (Melk-Asar)  and  Mlkastrt  (Melkastarta) 
confounds  of  Asar  (Osiris)  and  Astarte  with  Moloch  (Saturn, 
Set),  Milichus.  Compare  Melkitan  and  Melkatan  ( — Baethgen, 
39)  and  Tonach  (Taanach  in  Israel) : 

The  Meleki  fought  in  Kanan,  in  Tanak.— Judges,  v.  19. 

The  Phoenician  Shepherds  were  originally  the  same  sort  of 
people  perhaps  as  the  Osirians  of  the  Delta,  unless  where 
the  Shasu  (the  Shepherd  Sos)  may  have  imported  a  different 
element  into  the  Delta  or  the  primitive  Berber  stock  have 
altered  the  Semite  blood  of  the  invaders.  In  Amathus  and  in 
Byblos  Adonis-Osiris  was  worshipped. — Baethgen,  43  ;  Movers, 
235.  Azara  is  the  name  of  the  Persian  sanctuary  of  Artemis. — 
Movers,  341. 

The  name  Siwa  is  found  applied  to  the  Oasis  of  Ammon. 
Compare  Zio,  meaning  fulgor  (light)  in  the  Codex  Nasaraeus, 
Abel  Ziua1  (the  Great  Messenger  of  Light  in  the  same  work), 
and  the  Greek  Zeus,  the  Spartan  Sios  (Ziua),  or  Jupiter  Ammon, 
whose  temple  was  in  the  Oasis  aforesaid.  The  tradition  says 
that  the  Phoenicians  came  from  the  Bed  Sea.  Keb  is  Saturn. 
Kepheus  is  Son  of  Agenor,  who  is  the  Phoenician  Supreme 
Baal.2  Agenor,  father  of  Phoenix  was  called  Khna,  who  changed 
his  name  to  Phoinix,  according  to  Philo  of  Byblos.3 

INSCRIPTION   IN   PEPl'S   PYRAMID. 

This  Pepi  comes  upon  the  seat  of  Osiris.  .  .  .  O  Pepi,  he,  who  has  given 
thee  all  life,  all  force  and  the  eternity,  is  Ra,  as  well  as  thy  speech  and  thy 
body,  and  thou  hast  taken  the  forms  of  God  and  dost  become  '  grand  grace  ' 
in  the  presence  of  the  Gods  that  reside  in  the  Lake.     O  Pepi,  since  thy  soul  is 

1  Abel,  the  name  of  a  place.— -2  Sam.  xx.  14,  15.  At  Abel  the  Great,  they  seem  to 
have  inquired  of  an  oracle. — 2  Sam.  xx.  18. 

2  Sayce,  Herod.  I.  415 ;  Movers,  II.  129-139,  212. 

3  Sayce,  Herod.  2;  Eusebius,  prsep.  ev.  i.  10.  Kings  reigned  in  Idnmea  (Aduma) 
before  there  were  any  kings  over  the  Beni  Isarel  (Israel).  One  was  called  Aloa,  an- 
other, Ala.— Gen.  xxxvi.  31,  40,  41.  King  Alah.— 2  Kings,  xviii.  9.  Now,  the  God  El 
of  these  early  religionists  must  have  been  the  sun  (Eli,  Elios).  We  find  the  Beni  Adan 
(Adonis-worshippers)  in  2  Kings,  xix.  12. 


THE  ASABIANS  IN  EGYPT.  205 

among  the  Gods,  among  the  Luminous,  thy  fear  acts  upon  their  hearts.  .  .  . 
it  is  the  magic  power  of  thy  hook  which  acts  on  their  hearts,  thy  name  lives  on 
earth,  thy  name  endures  old  upon  earth,  thou  art  not  destroyed,  thou  art  not 
annihilated  forever. — Maspero,  Recueil,  1G0,  161. 

Thou  whom  Ra  has  received  by  the  haud  and  whose  head  the  double  '  Xiue 
Days'  of  the  Gods  has  lifted,  behold  he  comes  to  thee  as  Orion,  lo  Osiris  comes  to 
thee  as  Orion,  master  of  wine  at  the  time  of  the  good  festival  Ouaga,  him  of 
whom  his  mother  has  said  '  be  flesh,'  him  of  whom  his  father  has  said  '  be  con- 
ceived in  heaven,  be  delivered  iu  the  abyss  !  '  and  who  has  been  conceived 
in  heaven  with  Orion,  born  in  the  abyss  with  Orion.  Who  lives  lives  by 
the  order  of  the  Gods,  thou  '  then  dost  live  and  thou  goest  out  with  Orion  * 
from  the  eastern  heaven,  thou  goest  down  with  Orion  from  the  western  heaven 
and  Sothis  is  the  third  with  ye,  She  of  whom  the  abodes  are  pure,  and  She  it  is 
who  conducts  you  to  the  excellent  ways  of  heaven  in  the  Fields  of  Ailou. — Mas- 
pero, Recueil  de  Travaux,  172,  173. 

THE   PYRAMID   POINTS   FROM   HADES  TO   HEAVEN 

Rejuvenate  all  his  members  that  he  may  reach  the  horizon  with  his  father  the 
sun,  that  his  soul  may  rise  to  heaven  in  the  disk  of  the  moon  ;  that  his 
body  may  shine  in  the  stars  of  Orion,  on  the  bosom  of  Nut. — Book  of  Respira- 
tions.3 

When  this  Pepi  has  sailed  towards  (the  horizon)  he  keeps  himself  in  the 
eastern  part  of  the  heaven,4  in  his  northern  part,   .   .  . — Pyramid  of  Pepi  I. 

Sin  the  Moon-god,  father  of  Istar,  navigating  in  the  bark. — Lenormant,  les 
origines,  I.  120.  Istar,  daughter  of  the  Moon-god  Sin  ( — Trans.  Soc.  Biblical 
Archaeol.  II.  130). 

For  this  god  Lunus  5  is  the  brother  of  this  Pepi. 
The  birth  of  this  Pepi  6  is  the  Morning  Star. — Pyramid  Pepi  I. 
I  will  give  to  him  the  Morning  Star.1 — Apokalypse,  ii.  28. 

1  Pepi  of  the  0th  dynasty. 

2  Orion  is  the  coffin  of  Osiris, — the  coffin  of  Mithra  born  Dec.  25th.  Orion  is  Du- 
mouzi,  Adonis. — Lenormant,  Origines  de  l'histoire,  I.  247,  2nd  ed.  Orion  is  the  star  of 
Horns.— de  Iside,  21.  The  hunter  Orion  is  Nimrod. — Nork,  Real-Worfcerb.  III.  278; 
Odyssey,  xi.  572  ;  see  Job,  i.  2 ;  ix.  9.  Sabians  joined  the  worship  of  the  7  planets  to 
the  adoration  of  the  7  stars  of  the  Great  Bear. — Lenormant,  II.  123. 

3  Rawlinson,  Eg.  I.  367. 

4  He  rose  from  darkness  into  light  among  the  stars.  Compare  3  Kings,  xxi.  5 ; 
xxiii.  5 ;  G.  Maspero,  Recueil  de  Travaux,  V.  p.  26.  The  three  Magian  kings  are  in 
Orion. — Mankind,  p.  475. 

5  le  Dicu  Lune.     Maspero,  V.  172. 

6  The  name  Babai  occurs  2  Esdras,  ii.  11  ;  and  Babi,  2  Esdras,  viii.  11.  Comp. 
Bibi  of  the  3d  Egyptian  dynasty  and  Apepi  of  the  15th.  The  serpent  Apap  personifies 
Darkness.  —  Lenormant,  I.  104.  According  to  Brugsch,  I.  115,  Hor  was  honored  as  '  the 
holy  morning  star  that  rose  to  the  west  of  the  land  of  Punt '  in  Africa. 

7  According  to  Massey,  II.  58,  Seb  acquired  his  starry  soul  as  Jupiter,  God  of  the 
mid-region,  a  morning  and  evening  star.  The  Egyptian  Seb  is  a  god  of  earth  and  the 
heaven  of  day,  who  declines  when  Shu  uplifts  the  heaven  of  night. — Massey,  I.  522  ; 
quotes  Pierret,  Pantheon  Egyptien,  p.  22,  plate. 


206  THE   GHEBERS  OF  HEBRON. 

Phoenician  religion  was  typically  Semitic,  says  Mr.  A.  H. 
Sayce.  It  centred  in  the  worship  of  the  Sun-god,  adored  now 
as  the  beneficent  giver  of  light  and  life,  now  as  the  stern  god  of 
fire  and  summer  heat,  who  must  be  appeased  by  human  sacri- 
fice.1 Each  aspect  of  the  Sun-god  had  its  own  name  and  be- 
came a  separate  divinity.  The  baneful  and  beneficent  aspects 
of  the  Sun-god  were  united  in  Baal-Melkarth,  the  God  and 
King  of  Tyre.2  The  various  transformations  of  the  Divinity 
and  His  incomprehensibleness,  unity,  infinity  were  as  well 
known  to  the  Egyptians  as  to  the  Jews.3 

For  the  Maker  is  in  all  things. — Hermes  Trismegistus,  XI.  6. 

Baal-Agenor,  the  supreme  Baal  of  Phoenicia,4  is  one  of  the 
Bels  ;  and,  consequently,  one  of  the  divine  transformations  of 
Ra  and  Set.  As  Set  (Seth)  is  only  one  of  the  transformations 
of  Thoth  or  Tet  the  Moon-god,  and  is  God  of  heaven  and  hell 
he  seems  to  correspond  to  these  three  roles  of  the  Egyptian 
Tet,  the  Phoenician  Tat,  Taaut.  Seth  is  Bel,  and  apparently 
had  as  much  title  to  the  crescent  and  disk  as  Thoth  who 
never  leaves  Osiris  not  even  in  Hades,  and  is  the  associate  of 
Isis.  The  emperor  Julian  secretly  supplicated  Hermes,  who 
was  the  swifter  Intelligence  of  the  world,  exciting  the  move- 
ment of  minds.5  Bel  philosophos  is  God  of  letters,  as  Seth  is 
God  of  astronomy.  The  entire  orient  appears  to  have  wor- 
shipped the  Saviour  Hermes  G  before  our  era,  under  the  differ- 
ent names  Sadi,  Set,  Adad,  Tat,  Thoth,  etc.,  and  as  Mana 
Shemir  the  divine  Wisdom  in  the  sun  and  moon.  Julian  of- 
fered sacrifices  to  the  Moon,  who  was  religiously  worshipped 

1  Compare  the  Egyptian  Set  as  Evil  Principle,  God  of  darkness,  and  Death-god. 

2  Sayce,  Herod.  I.  414-416. 

3  See  Chabas,  papyr.  mag.  62,  70  f . 

4  Sayce,  I.  415.  Saturn  is  the  Phoenician  El.— Movers,  Phonizier,  186.  Saturn 
was  regarded  as  an  Old  King.— Movers,  130,  152;  Orelli,  Sanchon,  42.  So  was  the 
Phrygian  Masses. 

5  Ammian,  b.  xvi.  ch.  v.  For  Sol  is  the  Mind  of  the  world,  pouring  forth  our 
minds  out  of  himself  like  sparks. — Ammian,  xxi.  1.  Hermes  is  Sol,  according  to  Ma- 
crobius,  and  Zadus.     Hermes  was  worshipped  by  the  Arab  tribe  Asad. 

6  Sada,  and  Sadi.  The  word  Ramestes  on  Hermapion's  obelisk  at  Rome  would 
seem  to  have  contained  in  itself  the  words  Ramas  (Hermes)  and  Set.  Stnah,  Gen. 
xxvi.  21,  certainly  resembles  the  name  of  a  Shepherd  king  Staan.  Putting  in  the 
vowel  e,  or  a,  which  was  not  usually  written,  we  have  the  word  Satanah,  as  Set's  well 
was  named.     Set  is  written  Sit,  in  Egyptian  occasionally. 


THE  ASARIANS  IN  EGYPT.  207 

at  Carrhae,1  the  Biblical  Charan  -  (Haran).  Swine  were  offered 
at  one  festival  to  Osiris  and  the  full  moon.3  Osiris  was  the 
God  of  On  in  Egypt.1  Bacchus  5  was  the  Son  of  Luna.6  Osiris 
is  the  lunar  world,  the  order  of  nature  in  the  moon.7  Hermes 
was  the  Lunar  Angel  ;  the  name  Asad  means  "  lion,"  and  the 
Arab  tribe  Asad  worshipped  Mercury.*  The  power  of  Osiris 
was  in  the  moon.9  The  same  is  the  case  with  the  Adonis,  who 
was  the  moon's  horn  and  had  his  Adonis-gardens  where  they 
ate  pork.10  The  Phoenician  Onka  was  Moongoddess  in  so  far 
as  she  was  regarded  as  the  Sunlight  proceeding  from  the  Sun- 
god  and  given  over  to  the  Moon,  who  pours  it  out  upon  the 
sublunar  world.11  The  Egyptian  religion  knows  this  view. 
The  Moon  sucks  up  the  light  and  the  powers  of  the  sun,12  im- 
parts them  to  the  world  beneath  Her,  and  therefore  passed  for 
male-female,  since  She  receives  and  brings  forth.13  Therefore 
Adonis  was  Lunus,  when,  like  Osiris,  he  was  conjoined  with 
luna.  Hence  the  Orphic  Athena  was  Hermes-Athena,  and  her 
priestess  wore  a  beard.  The  Asiatic  author  of  the  Iliad  fully 
understood  Her  masculine  character. 

When  God  created  the  primal  Adam,  he  created  him  of  two  genders.— 
Beresith  Rab.  c.  8. 

When  God  created  the  primal  Adam  he  created  him  with  two  faces.— Bere- 
sith Itabba,  c.  8. 

avSpoywov  yap  ev  r6re  fxip  §v. — Plato,  Symposium,  189  E. 

For  the  unit  (or  unity)  indeed  was  androgyne  then. 

In  a  notice  of  the  Egyptian  Book  of  the  Dead 14  it  is  stated 
that  a  majority  of  the  chapters  are  of  Heliopolitan 15  origin,  the 

1  Ammian,  xxiii.  chap.  iii.  1,  2. 

2  Gen.  xi.  32  ;  xii.  4. 

3  Herodotus,  II.  47,  48. 

*  Jos.  contra  Apion,  I.  p.  1054. 

5  Osiris. 

6  Cicero,  N.  D.  iii.  23. 
'  de  Iside,  41,  43. 

s  Richardson's  Persian  Arabic  Diet.  p.  492.  Zadus  is  Sadus.  Hence  Sadi,  or  Seth- 
Hermes. 

s  de  Iside,  43.  Osiris  represents  the  Moon.— Lauth,  I.  45,  48.  Iacab  comes  to 
Laban  (Dens  Lunus). — Gen.  xxviii.  5. 

10  Isaiah,  Ixvi.  17. 

11  Deuteron.  xxxiii.  14. 

'-  proceeding  from  the  sun.  Dent,  xxxiii.  14.     The  English  version  is  wrong  here. 
13  Movers,  l'liiinizer,  648. 

"  Das  Aegyptische  Todtenbuch  der  xviii.  bis  xx.  Dynastie  von  Edouard  Naville. 
The  "Academy,"  Sept.  10,  1887,  p.   172. 
15  at  On  (Anu)  in  the  eastern  Delta. 


208  THE   GHEBERS  OF  HEBRON. 

next  largest  number  being  due  to  Hermopolis.  One  chapter 
only — the  171st — can  with  certainty  be  attributed  to  Thebes  ; 
and  this  chapter  is  found  but  in  two  documents,  namely,  the 
Brocklehurst  papyrus  No.  2,  and  the  twenty-first  Boulak 
papyrus.  This  is  the  only  chapter  in  the  whole  Book  of  the 
Dead  which  mentions  the  name  of  either  Thebes  or  Amen, 
whence  M.  Naville  concludes  that  it  is  a  Theban  interpolation 
and  consequently  of  more  recent  date  than  the  rest.  If  the 
God  of  Thebes  and  his  temples  are  passed  over  in  silence  it  is, 
therefore,  undoubtedly  because  the  composition  of  the  book 
dated  back  to  an  epoch  anterior  to  the  worship  of  Amen. 

Osiris  is  described  as  descended,  like  Herakles  and  Horns, 
to  the  place  of  the  departed  and  his  mummy  exhibited  there. 
But,  like  the  Adon,  Darkness  could  not  control  the  Lord  of 
Light,  and  he  rises  from  the  dead.  The  Hebrew  scribe,  that 
wrote  Moses,  comes  as  near  this  as  he  well  could  in  Gen.  xxxii. 
28  ;  for  he  parodies  the  word  Asarel  (Herakles  the  Mighty)  by 
two  Hebrew  words,  sara  El  =  Israel  (God  =  El ;  isara  =  will 
prevail).  Now  as  the  Temple  of  the  Great  Pyramid  was  in  the 
cemetery  why  may  not  both  that  and  the  King's  Chamber  in  the 
pyramid  have  been  useful  in  the  annual  ceremony  of  the  death 
of  Osiris !  Something  of  the  kind  went  on  to  the  Tamuz  in 
the  crypts  of  the  Jerusalem  Temple. — Ezechiel,  viii. 

The  Egyptian  religion,  said  Emmanuel  de  Rouge,  compre- 
hends a  quantity  of  local  cults.  One  idea  prevails  in  it,  that 
of  a  God  One  and  primordial.1  There  is  always  and  every- 
where one  substance  that  exists  by  itself  and  an  inaccessible 
God.  Chabas  considers  that  he  was  regarded  as  the  only  God 
existing  before  all  things,  representing  the  pure  and  abstract 
idea  of  the  Divinity,  of  whom  the  innumerable  Gods  of  Egypt 
were  the  attributes  or  aspects  of  this  "  type  unique."  For  the 
enlightened  adorer,  'but  the  names  and  forms  of  one  same 
Being,'  says  Maspero.  Polytheist  in  appearance  it  was  essen- 
tially monotheist,  says  Pierret.2  El,  Bel,  more  complete,  Beli- 
tan,  the  Old  Bel,  whom  the  Greeks  name  Kronos,  the  Romans 
Saturn  (and  indeed  the  planet  of  this  name)  claims  in  Semit- 

1  The  sacred  pond  recalls  the  dogma  of  the  humid  principle  of  the  origin  of  the 
world.— P.  Gener,  La  Mort  et  le  Diable,  p.  01  ;  Lenormant.  Essai  de  commentaire  des 
fragments  cosmog.  de  Berose,  p.  222.  The  circle  of  waters  shut  in  by  the  horizon  seems 
to  have  suggested  the  image  of  a  circular  pond. 

2  Revue  Egyptologique,  II.  46.  Iahoh's  symbol  is  devouring  fire.— Movers,  319' 
Deut.  iv.  24. 


THE  ASARIANS  IN  EGYPT.  209 

ism  before  all  Gods  the  first  rank.1  The  Hebrew  God  is  the 
same  as  the  Highest  God  of  all  Semites  ;  for  all  branches  of 
one  great  family  of  peoples  worship  originally,  according  to 
all  historical  analogy,  one  and  the  same  Deity  as  Highest 
Being.  In  the  oldest  historical  book  of  the  Hebrews,  how- 
ever, he  is,  as  El,2  but  one  Only  God  and  El  has  this  same 
meaning  among  all  the  other  Semites.  The  Babylonian  and 
Phoenician  El  is  exactly  like  the  Patriarchal  El ;  and  the  El 
that  has  become  the  Planet  Saturn  necessarily  belongs  to  a  later 
period.  In  this  second  period  the  idea  of  the  Most  High  Being 
is  joined  to  the  Highest  Star  which  circles  round :J  all  the 
Star-courses  and  in  his  sphere  is  enthroned  as  the  Highest 
Being  of  Light,4  according  to  a  probably  older  view.5  It  seems 
rather  that  the  Old  Bel,  Belitan,  must  have  originally  been 
the  Sun-god  of  the  Semites,  for,  in  the  priestly  doctrine, 
he  was  held  to  be  Sol  and  Saturn  also.6  Iahoh  and  Saturn 
change  places  in  the  Flood  story.  Iahoh  was  held  to  be 
Saturn.7  His  day  is  Saturn-day,  Saturday.  The  Arabian 
Dionysus-Iao  is  Iahoh.  The  Arabs  adored  Dionysus-Moloch- 
Iahoh,  who  is  Abel,  Bal,  Bel.  Bel  is  both  Saturn  and  Sun 
(Movers,  I.  185).  Hence  the  prophets  of  Bal  contended  with 
those  of  Iahoh.— (1  Kings,  xviii.  24;  Movers,  319.)  Merely  a 
difference  of  party  and  name.  Movers,  I.  259,  gives  us  Baal- 
Herakles  as  Son  of  Saturn.  Baal-Saturn  was  the  highest  deity. 
— Movers,  319.     Herakles  is  Bel  Saturn. — Movers,  415  ff. 

Menephthah  attacked  the  same  nations  over  whom  the 
Thothmes  and  Amenophis  had  established  (?)  their  dominion. 
One  of  the  sculptures  at  Karnak  represents  Horus  engaged  in 
warfare  with  the  Shasu  of  Kanana.  He  pursues  them  towards 
a  "  fortress  of  the  land  of  Kanana,"  as  the  inscription  on  the 
fortress-front  states.     Again  he  attacks  the  Ptemanen  or  Ea- 

'  Movers,  I.  254,  316.  The  idol  of  Saturn  is  mentioned  in  Movers,  I.  290,  296.  Sat- 
urn is  El  =  Iahoh.  —See  Movers,  254,  299. 

2  Compare  Gen.  xiv.  20,  22  ;  xvii.  1 ;  xxxv.  11  ;  xlviii.  3  ;  Exodus,  vi.  3. 

3  Umkreiset. 

4  Lichtwcsen  ;  Orb  of  Light. 

5  Movers,  316.  The  way  El  came  to  be  regarded  as  the  Planet  Saturn  Movers  at- 
tributes to  the  Chaldean  astrologers  at  a  later  period ;  he  holds  that  this  was  not  a  view 
of  great  importance  generally  held  in  antiquity,  and  that  the  Planetary  El  was  not  at 
home  in  Syria  and  Phoenicia  ;  stating  that  the  Phoenician  Religion  had  no  astrological 
basis.     But  2  Kings,  xxiii.  5,  12,  shows  the  worship  of  the  planets  in  Jerusalem. 

0  Compare  Movers,  I.  185,186. 
'  ibid.  29:;,  294,  297,  299. 
14 


210  THE   OHEBERS  OF  HEBRON. 

moth,  Eutenu i  or  Lotanu.  Their  physiognomy,  dress  and 
armor  are  very  different  from  those  of  the  Shos ;  they  have 
less  pointed  features,  their  heads  covered  with  a  cap  which  de- 
scends to  protect  the  back  of  the  neck  and  is  fastened  by  a 
band,  while  they  wear  long  garments,2  with  a  girdle  at  the 
waist  and  a  deep  cape  over  the  shoulders.  The  conqueror  leads 
his  prisoners  in  triumph.3  The  whole  scene  is  bordered  by 
the  Nile,  marked  by  the  crocodiles  with  which  it  is  filled.  The 
date  of  the  first  year  of  Menephthah  is  repeated  in  the  hiero- 
glyphics at  this  place  ;  a  presumption  that  the  scene  of  the 
events  could  not  be  very  remote  from  the  Egyptian  frontiers. 
The  whole  finishes  with  the  presentation  of  the  prisoners 
(Lutennu)  of  the  land  of  Luden  (Ludia,  Lud,  in  Arabian. — Eze- 
kiel,  xxx.  5)  to  the  Theban  triad  of  Gods,  Amen  Ea,  Maut  and 
Chons.  In  the  next  scene  the  king  attacks  a  fortress  which 
has  been  read  Otsch  or  Atet  (Kadesh),4  situated  in  the  land  of 
Amar  or  Omar  (the  Amorite).  The  people  who  have  been  de- 
fending it  resemble  in  features  the  Shos,3  in  costume  the  Ee- 
manen.  Taken  or  Token  is  their  name,  the  Tahai  mentioned 
in  the  Statistical  Tablet  at  Karnak,  and  who  are  declared  to 
belong  to  the  Eotenu  or  Ludenu.6  The  Tahai  of  Tahath  are 
mentioned  in  Numbers,  xxxiii.  26,  27. 

The  Sketo  or  Skeiin  are  the  subject  of  another  of  the  great 
historical  pictures  of  the  wars  of  Menephthah7  with  the  Syrians 
and  Arabs.  The  land  of  Saua 8  is  Asau  (Esau)  in  Mt.  Seir,  and 
Cherubu  is  Mt.  Choreb ;  Eamses  II.  was  advancing  on  Satuma 

1  Aradenu.  R  and  L  are  the  same  letters  in  Egyptian.  T  represents  d.  Although 
Maspero,  356,  reads  the  '  hand '  D. 

2  Like  the  Syrians,  Jews,  and  Peleti  or  Philistians. 

3  In  a  similar  way  the  captive  Shos  are  led  in  triumph  and  three  of  their  heads  are 
fixed  on  the  back  of  the  royal  chariot. 

4  Birch  in  Roy.  Soc.  Lit.  2nd  Series,  vol.  2,  p.  335.  Chabas  reads  the  1st,  hieroglyph 
Kt. — Chabas,  papyrus  magique,  p.  8,  Tableau  phonetique  I.  The  words  Ati  and 
Atesh  must  therefore  be  read  Katti  and  Kadesh.  They  are  names  belonging  from  Che- 
bron  to  Arad  and  Kadesh  in  Negeb  (the  South).  Ramses  here  met  the  Sosim  and 
Amou  and  the  Chorim  in  their  Mt.  Seir  as  far  as  the  plain  of  Pharan  by  the  desert. — 
Gen.  xiv.  5,  6. 

5  Sosim.  Sosu,  Zoozim  (?),  Shasu. 
"Kenrick,  vol.  2,  p.  219. 

'ibid.  219. 

8  Birch,  Statist.  Tablet,  p.  21.  Sauah  and  Saue.— Gen.  xiv.  5,  17.  Mr.  Birch  has 
read  Ato,  Atet,  and  Atesh,  where,  according  to  Chabas,  Khati,  Khatet,  and  Khadesh 
should  have  been  written.  Kt  =  kat. — Chabas,  Pap.  mag.  8;  =k. — Lauth,  Aegypt. 
Chronology,  p.  68. 


THE  ASARIANS  IN  EGYPT.  211 

(Sodom)  in  the  land  Aturna  or  Edom.  It  is  not  likely  that  a 
powerful  warrior,  at  the  head  of,  say,  a  few  thousand  men  or 
so,  should  get  beyond  the  fenced  cities  of  Palestine.  He  would 
have  left  all  Arabia  in  his  rear,  to  ruin  him. 

Then  went  Amalak  and  fought  with  Isarel '  in  Raphidim. — Exodus,  xvii.  8. 
And  Thaiman  brought  forth  Amalek.— Genesis,  xxxvi.  12. 

The  great  necessity  for  an  army  moving  from  the  Nile  to  Pal- 
estine has  always  been  a  supply  of  water,  for  marching  in  a 
hot  '  country  without  water  is  an  impossibility.  Kamses  II., 
so  far  as  is  known,  never  took  Khebron  nor  Iebus,  but  was 
felt  at  Makkeda,  Libnah,  Lachish,  in  the  river  district,  and 
along  the  sea-shore  ;  and  his  shields  were  inscribed  on  the 
rocks  just  above  Akka.  There  were  some  strong  cities  to  be 
captured  by  the  seaside  ;  but,  if  he  could  dispose  of  these, 
the  shore  route  would  seem  to  have  been  the  most  likely  one 
by  all  odds  for  him  to  have  taken.  In  the  first  place  he  would 
be  relieved  of  the  harassing  attacks  of  the  Bedouins,  he  would 
avoid  the  woods  of  the  Remanen,  the  Kheta  king,  although 
sometimes  beaten,  was  never  entirely  subdued,  the  Besor  and 
Sorek  (the  Nahrena,  the  river  country)  would  have  supplied 
his  troops  with  water,  the  cultivated  farms  of  the  Kananites 
could  have  provided  them  with  food  ;  and,  above  all,  his  car- 
touches (in  spite  of  modern  misconceptions  in  taking  Hittite 
(Chatti)  columns  for  those  of  Ramses  II.)  have  never  been 
found  north  of  the  Nahr  el  Kelb.  Consequently  all  that  has 
been  said  about  his  exploits  along  the  Orontes,  at  Aradus  out 
at  sea,  at  Hamath,  in  Asia  Minor,  Armenia,  or  on  the  Eu* 
phrates  at  Karchemish  has  the  aspect  of  modern  mistake  or 
oriental  exaggeration.  If  it  was  possible  for  Ramses  II.  to 
mark  his  conquests  by  columns  and  inscriptions  we  should 
have  found  some  of  his  cartouches  far  north  of  Acre.  It  is  a 
question  if  the  successes  of  Seti  I.  on  the  coast  would  have 
encouraged  an  Egyptian  army  to  force  the  threatening  defiles 
of  the  snow  white  Lebanon.  As  long  as  the  army  followed 
the  sea-coast  it  was  supported  by  a  fleet.  In  Zeclekiah's  time, 
too,  Apries  took  Gaza  ami  Kidon,  following  the  sea-coast. 
The  Karukamasa  were  in  thelshmaelite  country  near  enough 

1  Compare  Seir  and  Osciris  with  Isarel,  Israel,  Asara. 

-  iqadatha  —  burning.     Nura   iqadatha  —  lire   burning. — Daniel,    iii.    20.     Akhad 
means  one,  and  the  sun.     qd,  to  burn.     Kades,  qades. — Numb.  xiii.  26. 


212  THE  GHEBERS  OF  HEBRON. 

to  attack  Kadesli.  There  is  a  Kadesli  to  the  south  of  Judea  (in 
the  Negeb)  within  the  reach  of  an  Egyptian  army.  Ezekiel 
xlviii.  28,  speaks  of  '  the  waters l  of  strife  at  Kadesli.'  There  is 
an  Arad  near  to  it,  there  was  a  Khaleb  (Caleb's  land)  lying1 
south  and  southwest  of  Hebron  (Khebron).  Now  these  are, 
with  the  exception  of  a  word  read  by  the  younger  De  Rouge 
as  Anrata  and  Aranta  (and  an  unlucky  phrase  pi-ta-Sa  =  the 
land  of  Sa  or  Esau)  about  all  with  which  to  settle  the  line  of 
march  of  Ramses  II. ;  for,  as  he  did  not  cut  his  cartouche  at  all 
on  the  Nahr  el  Kelb  but  on  a  rock  projecting  into  the  sea  it  is 
not  necessary  to  prove  an  alibi  for  Ramses  II.  His  fleet  may 
have  reached  the  spot,  or  the  cartouche  may  have  been  cut  in 
some  other  way.  The  line  of  inarch  of  an  Egyptian  army  not 
closely  following  the  sea-shore  would  have  carried  it  to  Beer 
Saba  or  Sabatun,  next  after  that  to  Kadesli,  next  to  Arad,  then 
north  to  Caleb's  land  in  front  of  Hebron.  Sankara  can  perhaps 
be  identified  with  Asan  or  Kar.  Kerek  and  the  Massa  seem 
to  be  all  that  is  left  of  Karukamasha,  Nahren  means  the  river 
region  from  the  vale  of  Gerar  across  the  Besor  and  Sorek,  fol- 
lowing the  latter  to  its  head  waters,  to  Libnah  and  Lachish. 
The  probability  is  that,  when  Ramses  II.  reached  the  two  last 
named  cities,  he  began  to  think  of  the  Ishmaelite  archers  in  his 
rear  and  the  mountains  covered  with  snow  in  plain  sight,  and 
the  Kheta  king's  army  behind  him,  or  on  his  flank.  The  Ara- 
bian tribes  could  have  reached  him  on  camels  and  their  Arab 
steeds,  and  their  archers  were  to  be  dreaded.  For  these  reasons, 
the  Southern  Kadesh  would  seem  to  have  been  the  scene  of 
strife  between  the  Kheta  king  of  Khebron  (Hebron),  the  Arad 
mentioned  to  have  not  been  the  island  of  the  Mediterranean 
far  to  the  north,  the  Khalibu  not  to  have  been  Aleppo  but 
Caleb's  land,  the  Aranta  not  the  Orontes  but  some  Aranen  near 
the  Arnon,  or  further  south,  which  cannot  now  be  placed,  Sab- 
atun to  have  been  one  of  the  two  places  of  similar  name  not 
far  from  the  Kadesh  in  the  South,  and  Nahren  not  to  be  the 
Nahraina  of  Mesopotamia,  but  the  less  noted  "  river  land  "  in 
the  rear  of  the  Gerar  district,  whose  ports  were  Gaza  and  Asca- 
lon.  When  in  the  face  of  oriental  exaggeration  we  have  to 
choose  between  two  positions,  one  in  which  an  army  is  essenti- 

1  The  mountains  of  Edom,  in  the  time  of  Ramses  II.,  may  have  afforded  a  supply 
of  water  for  the  protection  of  Kadesh  in  the  Negeb.  Four  feet  of  snow  at  Jerusalem 
fell  within  a  few  years. 


THE  ASARIANS  IN  EGYPT.  213 

ally  cut  off  from  its  base,  and  another  which  leaves  the  same 
army  with  its  communications  practically  preserved  or  suffi- 
ciently near  home  to  get  back  somehow,  it  is  safer  to  decide  for 
the  latter.  It  is  not  to  be  supposed  that  Ramses  II.  would 
march  northwards  x  leaving  in  his  rear  the  Arkite  (Reka),  the 
Khatti  (Heth,  Hittites),  Amorites,  Kadesh,  the  Asenite,  Arad, 
the  Arouka,  Caleb,  Hebron,  Iebus  (former  Jerusalem),  Philistia, 
Israel,  Galilee,  the  forts  near  Lake  Genesareth,  besides  Beirut, 
Tyre  and  Sidon  ;  the  Aranta  or  Narata,  which  the  Egyptian 
letters  seem  to  read,  may  be  perhaps  explained  by  Arinath, 
Arinata,  Rhinocolura,  which  Ramses  II.  left  far  in  his  rear  be- 
fore he  approached  Sabatun  (Sebat)  and  the  Southern  Kadesh, 
or  by  the  river  Aran  (the  Arnon)  in  Moab  east  of  the  middle  of 
the  Dead  Sea.  This  could  be  reached  from  the  Sinaite  Penin- 
sula, where  Phoenicians,  at  all  events  Egyptians,  are  said  to 
have  worked  copper  mines. 

Mr.  Birch  and  other  distinguished  Egyptologists  have  for 
many  years  maintained  in  print  that  Thothmes  III.,  Seti  L, 
and  Ramses  II.  marched  to  the  Euphrates.  They  took  '  Rema- 
nen  '  to  mean  Armenia,  whereas  Ram  means  '  high,'  and  Raraa- 
nen  "  Highlanders,"  or  people  living  around  the  Highplaces. 
The  Ruten  or  Rotennu  (Lotan  or  Aradenu)  they  never  dreamed 
of  deriving  from  Arad  in  the  extreme  south  of  the  tribe  of  Ju- 
dah  or  from  Lotan.  The  name  of  Caleb,  when  it  was  chiselled 
into  the  stones  of  Karnak  they  read  Aleppo,  and  the  Tahai 
(or  Tachai)  down  in  the  Desert  they  mistook  for  the  Dahae 
'in  the  sides  of  the  North'  in  defiance  of  the  Book  of  Num- 
bers, xxxiii.  27.  Karukamasha  (Karekamasha),  notwithstand- 
ing" that  the  names  Karek,  Massah,  Kharu  and  Khoreb  might 
have  given  them  a  hint,  they  persisted  in  reading  Karchemish, 
Henker  (Saengara,  Sankara)  they  fancied  to  be  Shinar  (Senar), 
and  the  word  Nahren  which  means  the  'river  district'  of  the 
streams  Besor  and  Sorek,  a  little  east  of  Askalon,they  decided 
to  be  the  Mesopotamian  Nahraina.  The  Egyptologists  still 
up  to  a  recent  period  held  these  opinions.  In  the  following 
table  we  will  set  forth  some  of  the  coincidences  of  names,  in 

1  Egypt  attacked  Kharkamus  (Oarchemish)  on  the  Euphrates  in  the  seventh  century 
B.c. — Esdras,  A.i.  23-25.  But  that  was  over  4  or  6  centuries  later.  As  to  Sankara, 
we  have  the  towns  Asan  and  Kar  ;  and  Asan  was  probably  in  the  land  of  the  Philistian 
Karu,  a  people  frequently  named  by  the  Egyptians.  Akaron  (Accaron,  Ekron)  may 
have  supplied  the  Egyptians  with  the  name  Karu. 


214  THE   GHEBERS  OF  HEBRON. 

this  regard,  winch  we  have  arrived  at,  and  will  suggest  some- 
times different  localities  for  the  reader  to  select  from. 


Egyptian.  Hebrew. 

Ituten     (Luten,     Lutennu),    Rotennu 

(Palmer.  I.  225) Arad  '  or  Lud  in  Arabia.     Lot,  LotaiL 

Chalibu The  Caleb  district. 

- Ghebers  ot  Rhebron,  Hebron. 

Khebnru      ) 

Tin        R  t  ^  Lotan.  Mountaineers  of  the  Dead  Sea, 

I  the  Bahr  Lut. 

Tunep Adana,  Danah,  or  Idna. 

Kharu Akaron,  Ekron,  to  Mt.  Khoreb. 

Kheta,  Kbita Hebronite  Khatti,  Katti. 

Zahi Azah. — Jer.  xxv.  20.     Gaza. 

Askaluna Askalon. 

Wawa Oa  di  Gaza.     Auim. 

Sabattm Seba,  Sebat ;  or  Beer-Sheba. 

rAdar  (Josh.  xv.  21).     Eter,  Ether. 
Tar,  or  Tara -t  Ataroth. — Numb,  xxxii.  34. 

lAtarim. — Numb.  xxi.  1-3. 
Narata(See  the  city  Aruana. — Records 

of  the  past,  II.  p.  27,  line  37)  .     .     Anar,  Aner ;  Narata. 
Kesh  Kesh  (See  1  Samuel,  xxvii.  8  :  \  Geshur. — Joshua,  xiii.  2.     Gezr.  Gez- 

1  Kings,  ix.  16) I         rites.     Mt.  Kasius  ? 

Kates  (Kades) Kadesh. 

Karkisa Kirherez  .  .   vel  Charakmoba. 

fKiriath   Sanah   (Debir).       Beth    Kar. 

Sankara2 <  See  Asan  in  the  land  of  the  Karu. 

— Joshua,  xix.  7. 

1  Joshua,  xii.  14.  Arad  20  miles  from  Khebron  (Hebron,  the  Kheburu)  in  the 
vicinity  of  the  desert  of  Kades. — See  Numbers,  xxi.  1-3.  Edward  Hull,  Mt.  Seir,  p. 
60,  206,  finds  Jebel  Aradeh  in  southeastern  Sinai  near  the  northwestern  part  of  the 
Gulf  of  Akaba,  and  southwest  from  Azin  Gabar  (Ezion  Geber).  The  name  Arad  is  in 
1  Chronicles,  viii.  15. 

Lud  ;  Ludia  was  a  town  of  Arabia  Petrae. — Ezekiel,  xxx.  5;  Jervis,  Genesis,  366. 
Lod,  a  city,  and  its  villages  are  mentioned.  1  Chron.  viii.  12.  Septuagint.  AwTai-. 
— ibid.  i.  38. 

-  We  find  Asan. — 1  Chronicles,  iv.  32  ;  vi.  59.  Asan  and  Beth  Kar  in  Joshua,  xv. 
42,  43;  1  Sam.,  vii.  11.     San.— 1  Sam.,  vii.  12. 

In  the  'Nahrena'  of  the  rivers  Besor  and  Sorek  Joshua,  xv.  has  Asanah,  Sansanah  ; 
and  a  little  further  to  the  east  Kiriath-Sanah  (otherwise  called  Debir  ~Q~|)  not  remote 
from  the  district  of  Hebron,  on  the  way  to  it,  for  an  Egyptian  force.     Joshua,  xv.  S3, 

42,  43,  mentions  three  cities  named  Asan  (Ashan)  while  Jenks's  Maps,  iv.  vi.  pp.  33, 

43,  mention  an  Ashan  (Asan  or  Ashanah)  and  Beth  Kar  in  the  same  Nahren  district 
near  the  River  Besor,  and  a  Kerioth  (Joshua,  xv.  25)  near  the  Desert  of  San  (or  Sin)  a 
little  west  of  it,  between  Beer  Saba  and  Karkaa.      Just  west  of  Jerusalem  is  San,  or 


THE  ASARIANS  IN  EGYPT.  215 

Egyptian.  Hebrew. 

Akarith Kerioth,  in  the  Negeb. 

Aupa Iopa,  Joppa. 

Havincola Rhinocolura. 

L  Massah  '   (1  Chron.    1.   30  and  1  Chron. 
Masah -\  ix.  42,  Septuagint).     Wetzstein,   p. 

'  88. 

f  The  people  near  the  River  Keraki. — 

,  Deuteronomy,  xxxiii.  8  ;  Ezekiel, 

Karukamasha ■{  ..  jL ' 

xlvn.  19.     We  find  Kerekha  in 

^  Cham. — Gen.  xiv.  5. 

Pelasta,  Pulista Peleti,  Philitis,  Philistians. 

Arhena Archites. 

Katuata Kattath. — Joshua,  xix.  15. 

Charebu Khareb,  Choreb  -  Iloreb. 

,  (  Armath  in  Philistia  ;  or  Auran  beyond 

Aranata,  Anrata .     .      .  -  * 

i  Jordan.     Or  see  Ranath  V 

Aruana  (Araana. — Records  of  the  Past.  (  Rana,  in  lat.  31°  40'. 

II.  p.  27,  line  37) \  Ranath. 

Tarteni Atarath  ;  Atarateni  ? 

Hasan  (1  Sam.  vii.  12),  not  far  south  of  Misphah.  1  Chronicles,  iv.  40-43,  states  that 
in  the  Old  Time  people  from  Kham  formerly  lived  there  !  So  Joshua,  xv.  47  ;  Gen.  x. 
14,  20.     Now  the  Egyptologists  report  this  inscription  : 

Then  His  Majesty  came  to  the  city  (?)  of  Ninu  (Khanani)  on  his  return.  The  H. 
M.  set  up  his  tablet  in  Nahrena  to  enlarge  the  frontiers  of  Kami  (Egypt). 

Of  course  the  Egyptians  lived  at  Asan  Beth  Kar  as  early  as  Ramses  II.,  and  again 
in  the  time  of  the  earliest  Ptolemys.  1  Chronicles,  iv.  40  agrees  with  the  erection 
in  Canaan  of  his  Egyptian  Majesty's  tablet. 

1  Deuteron  ix.  22 ;  see  Golenischeff  in  Zeitschr.  fur  Agypt.  Sprache,  18S2,  p.  146. 
Tafel  VI.  No.  270  ;  Dunlap,  Sod,  I.  202,  294  ;  Wetzstein,  p.  88.  The  Massam.—  1  Chron. 
i.  25.  Sept. 

-Justin  Martyr,  pp.  38,  70.  Exodus,  xvii.  7,  locates  Masah  towards  Choreb  (Ho- 
reb).  Gen.  xxxvii.  25,  28,  36,  identifies  the  Midianites  with  the  Ishmaelites ;  and  thus 
we  have  Masah,  Midian,  the  River  Kerahy  (Kerach)  all  near  the  Gh6r.  The  Wady 
Kerahy  runs  from  the  Ghor  eastward.  The  names  Kerahy  or  Karak  and  Masa  (joined 
together)  would  form  the  name  Karukamasha,  as  applied  to  the  Massah  who  lived  on  the 
R.  Kerahy.  Genesis,  xxxvi.  16,  puts  Duke  Qarech  among  the  Beni  Esau  in  the  land  of 
the  Amu  (the  mixed  peoples  of  Arabia).  Soaeh  is  mentioned  with  Midian  in  Arabia. 
— Gen.  xxv.  2.  Saue  was  by  the  Dead  Sea.  Soa. — Gen.  xiv.  17.  Asah  is  the  Isis  or 
Uesta  of  Sa.  An  inscription  of  Ramses  III.  says  :  '  I  made  destruction  of  the  Sa'ar 
of  the  tribes  of  the  Shasu  ; '  where  Sa'ar  would  correspond  with  the  Hebrew  Stir  and 
the  Shasu  with  the  Bedawin  of  Aduma. — R.  F.  Burton,  Gold  Mines  of  Midian,  p.  17S. 
Exodus,  xv.  15,  mentions  the  Dukes  of  Edom  (Esaou),  the  mighty  of  Moab  and  the 
Kanani  (Phoenicians)  together. 

The  position  of  Kerak  was  towards  the  Dead  Sea,  east  of  it. — Hull,  Mt.  Seir,  111, 
116,  126.  Wetzstein  puts  Massah  to  the  east  of  it. — Wetzstein,  88.  Dr.  Robinson 
places  Kerak  east  of  the  Dead  Sea.  The  Kcraku  were  then  alongside  the  Zuzim  in 
Chaman  (the  Zuz  and  Sos),  the  Aimim,  and  Esau  (Sa,  Sane).  Here  is  no  question  of 
Gargamis  (Carchemish).  Pharaoh  Naku  did  Dot  reach  the  Euphrates  until  n.C.  608, 
nearly  eight  centuries  after  the  time  of  Ramses  the  Great. — 2  Chron.  xxxv.  20. 


216  THE  G1IEBERS  OF  HEBRON. 

Egyptian.  Hebrew. 

Pidasa  (pi-ta  Sa) Sa,  So,  Saue,  Soach.—  Genesis,  xxv.  2. 

Tacliennu Taclien. — 1  Chronicles,  iv.  32. 

Sharhana Sharuchen. 

( perhaps  el  Kara  ?   East  of  Askalon  ? 
Sankara \  in   the    watered   district   of  the 

I         Nahrena.     Beth  Kar ! 

fParasim. — Gen.   xv.   20.      The  Peri- 
Pur  usata    \         zites  ?     «  How  liast  t]l0u  jjroken 

^  forth  "  in  war. 

Kadi,  Katti Kheta,  Khatti,  'Heth. 

_,     ,  _,  .  (San. — 1  Sam.  vii.  12-14.     This  was  a 

Sankara    (lhis  name   seems  to  corre-  i  „  ,,      T,  ™  ...  .. 

I  town  or  the  Karu  m  Philistia ; 

spond  to  the  two  names  San  and  {  ,  ,    .      -r,  ,    ,      . 

JL       ,  and    was   not    in    Babylonia,    as 

Karu) I  .  , 

some  have  supposed. 

One  day  that  Ramses  II.  had  advanced  a  little  to  the  south 
of  Sabatun,1  two  Shasu  2  came  to  tell  him  "  Our  brethren  who 
are  the  chiefs  of  the  tribes  joined  together  with  the  poor 
chief  of  Kheta  sent  us  to  tell  his  Majesty :  We  wish  to  serve 
the  Pharaoh,  etc.  We  quit  the  poor  chief  of  Kheta  ;  he  is  in 
the  country  of  Khalep,  to  the  north  of  the  city  of  Tounep." — 
MasperOj  Hist.  Anc.  3d  ed.  p.  220.  Observe  the  words  Caleb 
(Khalep),  Tounep  (Donep,  or  Dunep,  Danah),  then  the  three 
ominous  names  to  the  south  of  Caleb's  land,3  Saba  (Sabat,  Sa- 
batun, Bar  Seba),  Kadesh,  and  Arad,  towns  right  in  the  Pha- 
raoh's path  if  he  marched  from  Sinai  or  from  Sharuhen.  If  to 
this  the  reply  should  be  made  '  we  have  so  read  in  the  hiero- 
glyphs,' the  words  of  A.  Erman  (in  his  Commentary  on  the  In- 

1  Mentioned  in  the  texts  of  the  Vicomte  J.  de  Rouge,  Revue  egyptologique,  Troi- 
si?me  Annee,  p.  158.  The  Egyptian  inscriptions  mention  Auba  (Ioppa),  Satuma 
(Sadem,  Sodom),  the  fortress  of  the  Khirufbu]  (Caleb;  or  Khoreb),  Tubachi  (Tap- 
puah,  or  the  land  of  Tob,  east  of  the  Jordan),  the  bow-bearing  Shasu  (the  Amalekites 
and  the  other  Arabs),  and  the  land  Saua  (Asau,  Esau),  Tamneh  (Timnath)  ;  Chana- 
ruta  (Chinneroth)  and  Baita  Sha  [w]  are  merely  mentioned  as  'fortresses  which  are 
above  them  as  you  go  to  the  land  Tachisa.'  The  Gods  of  the  Khita  are  Sout  or  Sutech 
(Set),  Baal  and  Astarta.  At  last  we  come  to  the  .  .  .  neniu,  which  looks  a  good 
deal  like  the  ending  of  the  word  Kananiou  (people  of  Canaan).  When,  however,  '  the 
great  chief  of  the  Khita  sends  to  the  king  of  Khatesh  (Kadesh)  saying:  Let  us  com-  ■ 
bine  against  Kam,'  it  becomes  plain  that  the  locality  is  south  in  Esau  or  Edom. — See 
Birch,  Observations  on  Statist.  Table  of  Karnak,  21.  22,  29.  Mr.  Birch  read  the  sign 
for  'kat'  an  A,  consequently  he  got  Atet  instead  of  Katesh.  When  Thothmes  occu- 
pied Tounep,  Khalep  and  Arad,  and  besieged  Kadesh  (Maspero,  204)  it  is  reasonable  to 
infer  that  we  have  the  seat  of  war  among  the  Beni  Heth,  the  Khati. 

-  Bedouins.     Shepherds. 

3  Caleb's  land. — Joshua,  xv.  13-15. 


THE  ASARIANS  IN  EGYPT.  217 

seription  of  Una, — Lepsius's  Zeitschrift,  1882,  p.  1),  'Gewiss 
sind  wir  durcli  die  langjahrige  Arbeit  der  Agyptologen,  vor 
Alleiu  durcli  Brugsch's  unermiidliches  Wirken  lieute  im 
Stande,  den  Sinn  eines  leichten  Textes  mit  annahernder 
Sicherheit  anzugeben,  und  im  Grossen  und  Ganzen  werden 
unsere  Ubersetzungen  meist  das  Richtige  treffen.  Aber  das 
heisst  niclit  einen  Text  verstehen,  wenigstens  in  der  Wissen- 
schaft  nicht.  Was  wiirde  man  von  einem  klassisclien  Philo- 
logen  denken,  der  den  Cicero  iibersetzte  und  dock  kerne  Ah- 
nung  davon  hatte,  warum  bald  Conjunctiv  bald  Indicativ,  bald 
Perfectum  bald  Imperfectum  stent,  ja  der  sicli  dieser  Unkenn- 
tniss  kaum  bewusst  ware?  Und  wer  vermag  zu  leugnen, 
dass  wir  fur  die  Spracke  des  alten  und  des  mittleren  Reiches 
noch  auf  diesem  naiven  Standpunkt  stehen  ?  "  may  perhaps 
apply ;  or  these  :  "  mein  Text,  der  freilich  noch  an  manchen 
Stellen  zweifelhaft  bleibt." — A.  Erman,  p.  2.  At  all  events, 
oriental  priests  have  often  lied,  and  may  have  told  a  few 
stretchers  in  this  case. 

When  Joshua  is  said  to  have  found  so  many  kings  in  the 
Mountains  of  Judah,  it  is  a  fair  question  to  what  nations  they 
belonged.  They  were,  first,  Kananiia  (Cananites)  ;  next  they 
were  people  of  Tunep,  or  Danah  ;  third,  they  were  Amorites 
and  the  Beni  Kheth  (Heth ')  or  Khatti ;  for  2  Kings,  vii.  6, 
says: 

The  Melek  of  Isarel  lias  hired  against  us  the  meleks  of  the  Khatti  and  the 
kings  of  Misraim  to  come  upon  us. — 2  Kings,  vii.  6. 

Thy  father  Amorite,  thy  mother  a  Khatti  (Hethite  of  Hebron). — Ezekiel, 
xvi.  3. 

For  the  King  of  Khita  had  come  with  all  the  kings  of  the  other  peoples, 
with  horses  and  riders  which  he  brought  with  him  in  great  numbers,  and  stood 
there  ready  in  an  ambush  behind  the  town  of  Kadesh.0 — Egyptian  Inscription.  '• 

Ezekiel,  xvi.  3,  locating  Jerusalem  in  Canaan,  with  the  Amor- 
ites and  Kheth  (Hebron),  entirely  excludes  Carchemis  from 
being  the  Katti  here  meant.  From  Kadesh  onwards  the  land 
of  the  Kheta  lay  before  the  Egyptians — "  the  land  of  Kadesh 
in  the  country  of  the  Amorites."  4    What  we  call  Dannali  or 

1  Genesis,  xxiii.  :',  3,  10. 

2  This  Kadesh  was  in  the  Negeb  (in  the  Soutft),  not  on  the  Orontes. — Gen.  xiv.  7; 
xx.  1. 

'■'  Rrugsch,  ii.  50. 
*  ibid.,  ii.  15. 


218  THE   GHEBEBS  OF  HEBBON. 

Adana,1  to  the  north  of  Kadesh,  seems  to  have  been  the  Tunep 
of  the  Egyptian  inscription.  Comparing'  the  march  of  Seti  I. 
from  a  fort  in  the  land  Zalu  in  the  Tanaitic  nome  to  Kanana 
(Canaan),  we  find  him  on  the  '  road  of  the  Philistines,'  going 
past  Mt.  Kasius  to  the  land  Zahi  (Azahi,  Gaza),  then  to  Ri- 
batha  (Rechoboth  ~)  and  Bar  Seba,3  which  brings  him  to  that 
point  (Sabatun)  which  his  son,  Ramses  II.,  afterward  reached 
in  the  campaign,  whose  topography  we  are  now  trying  to  as- 
certain. The  story  of  the  Shasu  spies  that  the  Khetha  King 
was  camped  in  Caleb  (Khalebu),  to  the  north  of  Adana  (or 
Idna),  that  is,  "  to  the  north  of  Tunep,"  may,  topographically 
regarded,  have  had  no  intrinsic  improbability  in  it.  It  is 
worthy  of  mention,  as  a  remarkable  coincidence,  that  both 
Ramses  II.,  when  he  gets  to  Sabatun,  and  Rebecca  Ischak, 
when  she  reaches  Bar  Sabat,  were  adverse  to  the  Khetha.4 
Old  Ischak  sets  down  the  Kheta  as  Kananites  (Lowlanders), 
and  packs  off  the  tricky  Iauqab  at  once  to  the  great  plain  of 
Nahraina  in  Mesopotamia  (padan  aram),  the  very  district 
where  Birch,  Hincks,  Brugsch,  and  Rawlinson  long  ago  de- 
cided to  send  Ramses  II.  Whether  the  Scribes  of  Israel  took 
a  leaf  out  of  the  Egyptian  Book  of  Kings  or  not  need  not  be 
said,  since  we  have  already  found,  in  western  Judea,  a  veritable 
Nahraina  (Nahren).  But  it  is  remarkable  that  Ischak  should 
have  preferred  one  of  the  daughters  of  the  Moon-god  Laban 
for  his  son's  bride,  unless  some  recollection  of  the  Moon-god 
worship  in  Charran  and  Aur  of  the  Chasdim  was  still  cher- 
ished in  a  family  whose  progenitor  presumably  knew  some- 
thing concerning  the  Mysteries  of  Iaukabel  and  Kubele,  of 
Adonis  and  Asarah.     There  is  no  doubt  that  the  priests  took 


1  Tanep,  Tunep,  would  seem  to  have  been  the  transfiguration  of  the  name  Danah 
in  Egypt. 

2  Southwest  of  Beersheba. — Brugsch,  ii.  13,  14. 

3  Gen.  xxvi.  22,  23.  In  the  first  year  of  King  Seti  the  report  came  that  the  sheiks 
of  the  Shasu  had  assembled  and  made  a  stand  in  the  land  of  Khal  (Caleb).  Brugsch 
speaks  of  "  the  eastern  boundary  of  the  land  of  the  Shasu,  marked  by  the  hill-fortress 
of  Canaan,  near  which  a  stream  seems  to  have  fallen  into  a  lake,"  and  says  that  in  the 
great  Harris  papyrus  in  the  time  of  Ramessu  III.,  Kanaan  is  called  a  fortress  of  the 
land  of  Zahi.  Did  this  land  then  extend  as  far  as  the  shores  of  the  Dead  Sea  ? — 
Brugsch,  ii.  13.  It  probably  did,  for  one  finds  the  town  Adana  upon  a  modern  map, 
with  the  ancient  name  probably  still  adhering  to  the  spot. 

4  Gen.  xxvi.  22,  23  ;  xxvii.  46.  Chat,  Heth,  Khita,  Kheth.  Mareb,  in  Arabia,  Kha- 
leb,  Khoreb  (Horeb),  Tacheba  and  Tunep  illustrate  the  ending  eb.  So  do  Achsaph, 
Achzib,  Mispah. 


THE  ASARIANS  IN  EGYPT.  219 

part  in  these  Mysteries.  The  abel  misraim  (Mourning  of 
Egypt)  was  for  Osiris ;  but  Genesis,  1.  3,  11,  states  that  the 
Egyptians  mourned  Iaukab  (Kab,  Turn,  Osiris)  with  an  abel 
misraim.  What  makes  this  seem  rather  strange  is  that,  ac- 
cording to  Josephus,  the  Hebrews  are  the  Hyksos,  whom  the 
Egyptians  mortally  hated  and  drove  out  of  Egypt,  following 
them  1  to  the  territory  of  the  Beni  Kheth  (Heth),  at  a  later  pe- 
riod, under  Ehamses  II.  The  name  of  the  Kheta  has  been 
preserved  in  the  names  Gath,  Kheth  (Heth)  Katti  and  Gad 
(Achad,2—  so  that  these  Shepherds 3  formed  a  line  from  Gath 
to  Libnah,  Makedah,  Hebron  (Kheth)  and  down  to  Arad  and 
Kadesh ;  there  was  another  lower  line  across  the  countiy  from 
Azahi  (Gaza)  to  Kadesh  and  to  Moab,  although  the  frontier  of 
Goshen  '  was  a  line  running  from  the  bottom  of  the  Dead  Sea 
at  Zoar  west  to  about  Gaza.  The  Shasu  and  Amu  were  around 
Kadesh  and  Sabat,  and  the  Aimin  were  in  Saua  (So),  and  the 
Sosim  (Zouzim)  in  Cham 5  or  Chaman  (Haman,  in  Gad).  So 
that  the  Campaign  of  Ramses  II.  was,  in  part,  fought  among  the 
Meleks  of  the  Shasu  (Sos),  in  fact,  among  the  Amalekites 
around  Arad  and  Kadesh  in  Negeb.  Amalak  abode  in  Negeb, 
the  Khatti  and  the  Ebusi 6  and  the  Amari 7  dwelling  in  the 
highlands ;  and  the  Kanani,  settled  on  the  Sea .  and  by  the 
shore  of  the  Iardan.8 

From  the  Euphrates  to  the  land  Chatti  (the  West-land).—  Rammanirar. 

"  The  Kanani  persisted  in  living  in  this  land  " 10  of  Kanaan. 
So  did  the  Amorites.     It  needed  explanation,  why  there  were 

1  The  Shasu  or  Sos. 

2  One,  the  Sun  kadem  :  compare  the  name  Iachado  (Ichdo).— 1  Chronicles,  v.  14. 

3  1  Sam.  xvii.  15,  28. 

4  See  Jenks,  Bible  Atlas,  Map  no.  iii.  Just  south  of  that  line  it  locates  Goshen. 
The  Jews,  later,  claimed  their  line  to  be  from  the  Red  Sea  to  the  Sea  of  the  Palastao 
(Philistians).—  Exodus,  xxiii.  31.  Joshua,  i.  4,  calls  the  country  the  land  of  the  Kha- 
tim.     See  1  Kings,  x.  29 ;  2  Kings,  vii.  6  ;  2  Chron.  i.  17.    Compare  the  name  Achates. 

6  We  have  seen,  in  another  place,  that  the  Egyptians  at  some  time  held  a  part  of 
Kanaan.     See,  also,  Gen.  x.  6 ;  1  Chron.  iv.  40,  41. 

s  Iebusites. 

7  Amorites. — Ezekiel,  xvi.  3. 

8  Numbers,  xiii.  20.  If  Caleb  (Khilibu,  Chirubu  or  Khalebu)  was  given  Hebron 
(Chebron)  by  Joshua  (xiv.  13-15),  we  have  the  three  names  in  succession,  Kiriath 
Arba,  Chebron,  Cherubu  or  Calubu ;  but  Hebron  survived. 

9  B.C.  812-783.— E.  Sehrader,  Keilins.  u.  d.  A.  T.  213,215;  seel  Moses,  x.  V,. 
The  sign  which  Mr.  Birch  read  A,  was  read  by  Chabas  Kt,  and  by  Lauth  K.  The 
word  which  Birch  read  Ati  is  Kat,  or  Katti,  Khet,  Kheth,  'Heth. 

10  Joshua,  xvii.  12;  Judges,  i.  20. 


220  THE   GHEBERS  OF  HEBRON. 

Canaanites  in  the  land,  in  spite  of  the  Jews.  The  scribe  saw 
the  contradiction  between  claims  and  facts. 

Then  goes  up  Haram,  rex  of  Gazer,  to  the  aid  of  Lachish. — Joshua,  x.  33. 
Thence  the  border  descends  to  the  sea  to  the  boundary  of  the  Iaphaleti,1  to  the 
border  of  Beth  Kharon  '2  inferior,  and  to  Gazer.— Joshua,  xvi.  3.  Iausha  struck 
thern  from  Kadesh  Barnea  to  Gaza  and  all  the  land  Gesen  up  to  Gabaon. — 
Joshua,  x.  41. 

The  whole  desert  region  between  Palestine  and  Egypt  was 
once  far  more  productive  than  now  and  could  support  a  con- 
siderable population.  Khafu  was  represented  as  a  warrior  in 
Wady  Magharah,  Sahura  (Sephres)  fought  the  Mentu  (Hyksos) 
in  the  Sinaitic  peninsula,  as  did  Ra-n-user,  and  now  we  find 
Thothmes  III.  up  at  Gaza,  Beer  Sheba,  Kadesh,  and  fighting 
the  Khati,  the  friends  of  Abrahm,  at  Khebron  (Hebron).  As 
long  as  they  had  something  to  boast  of,  the  Egyptians  may 
not  have  been  particular  to  get  the  exact  names  of  their  foes 
put  down  in  hieroglyphs. 

As  in  the  case  of  the  hostility  of  Good  and  Evil,  or  the 
Great  Archangel  Israel 3  versus  Satan,  so  we  have  strained  re- 
lations between  the  Ishmaelites  (as  Children  of  Typhon, 
Samael)  and  the  settled  population  of  Israel.  So  with  Iaqab 
and  Asau  (the  Ismaelites  of  Saue. — Gen.  xiv.  5,  7,  17).  The 
scribe  assumes  that  Saue,  down  in  the  Arab  country  to  the 
South,  had  an  Ancestor,  a  Founder  of  the  place  or  tribe,  and 
names  him  Asau  WV,  Mars-Typhon. — Exodus,  xvii.  8, 16 ;  Gen. 
xxv.  2,,  23.  Here  are  "two  rjeoples  struggling"  like  the  "  So- 
sim  in  Kerne  "  against  the  Egyptians. — Gen.  xiv.  5.  Genesis, 
xxv.  2,  mentions  a  people  Suach,  or  Sua,  with  the  Midianites, 
Teman,  and  other  Arabs.     As  tribes  sometimes  had  the  same 

'Compare  the  'Shepherd  Philitios'  in  Herodotus.  Iaphaleti  contains  Phaleti, 
Philiti.     So  that  Philitian  (Philistian)  Shepherd  kings  built  Gizeh  ! 

2  Is  Beth-Horon  the  Gam,  whence  Thothmes  proceeded  in  his  first  expedition  into 
Syria?  Ramses  II.  is  in  Zahi  (Azah,  Gaza,  Philistia)on  his  second,  Syrian,  campaign. 
The  attack  on  Arnth  (Arad)  was  followed  by  the  march  of  Thothmes  III.  through  all 
the  land  Zahi.  The  tribute  of  the  Ruten  contained  among  other  things  silver  vases 
with  Baal's  head  on  them.  They  sent  also  a  Syrian  bear.  With  Ruten,  compare 
Ruda,  the  Arab  name  of  a  deity. 

3  The  Achbar- Angel  (Exodus,  vi.  3 ;  Judges,  xiii.  20,  22)  is  the  Angel-Lord,  the 
Archangel  Israel  (who  sees  El). — Isaiah,  lxiii.  9  ;  Gen.  xxii.  11,  12;  xlviii.  16;  Exodus, 
iii.  2,  4,  14.  This  Acbar-Angel  is  the  patriarch  Iaqab  ( — Gen.  xxxii.  28)  the  Arch- 
angel Cabir,  the  Good  Principle  (Asari)  opposed  to  Samael-Asau.  The  change  was 
from  Al  Sadi  to  Al  Alahi  Israel. — Exodus,  vi.  3  ;  Gen.  xxxiii.  20 


THE  ARABIANS  IN  EGYPT.  221 

name  as  their  Sun  (Saturn-Kronos),  are  we  to  assume  that  the 
Egyptian  deity  Shu  was  the  god  of  the  Shuah  ?  We  only 
know  that  the  Shua  are  mentioned  in  the  same  chapter  with 
the  Ishmaelites  (Amalekites).— Gen.  xxv.  13,  16,  18,  22,  23,  25; 
xxxvi.  11,  12.  These  were  names  of  the  Beni  Asau. — Gen.  xxxvi. 
11,  15.  See  Movers,  I.  344,  396  ff.,  433  f.  Uso  (or  Esau)  was 
the  Fire-God. — Movers,  I.  344,  345.  The  scribe  interweaves 
the  myth  with  the  story  of  Esau  (i.e.  Sane).  Compare  As  = 
Fire  in  Hebrew.  Nork  connects  Asu  with  the  Chaldean  Zoui 
(Saui),  arrow.  When  Typhon  was  represented  in  Egypt  as  the 
Devilish-Adversary  of  Asari  (Osiris)  and  Usous  in  Phoenicia 
as  the  pillar  of  Evil,  what  was  to  hinder  the  Hebrew  scribe 
from  likening  the  Amalekite  (Esau)  to  the  Red  Demon  (Mars) 
that  was  (assumed  to  be)  the  founder  of  Saue  ?  Saturn  was 
also  considered,  like  Typhon,  the  Adversary. — Dunlap,  Sod,  I. 
161,  199  ;  Hesiod,  Theog.  138.  The  Egyptian  Aso  (Queen  Aso) 
was  one  of  Typhon's  aids  in  his  attack  upon  Osiris.  Soir-Esau 
is  alternately  Mars  and  Saturn,  Esau  being  the  God  of  Dark- 
ness and  Destruction,  like  Typhon. — Nork,  Hebr.-Chald.-Rab- 
bin.-Wcii'terbuch,  p.  472  ;  Genesis,  xxxii.  26,  28.  As  Hup  sou  - 
ranios  (Saturn),  Israel  contends  with  the  God  of  Darkness,  and 
conquers!  As  Light  shines  in  Darkness. — John,  i.  5.  Saturn 
is  the  Phoenician  mythic  Herakles  who  wrestled  with  Typhon - 
Antaeus, — and  under  Esau  Samael  (the  Devil)  is  understood.1 
—Movers,  I.  396,  397,  433.  Since  the  Ebionites  (like  Job,  ii.  1) 
held  that  from  one  source  (from  a  corporeal  mixture,  outside) 
not  from  the  best  change  (rpmrq)  of  the  God  the  Adversary  was 
come  into  existence,  the  Devil  comes  from  the  worst  side  (or 
phase)  of  the  God.— Gerhard  Uhlhorn,  Horn,  und  Recogn.  p.  185 ; 
Clem.  Horn.  xx.  8.  Qinah  in  Edom  (Josh.  xv.  22).  Qin,  Cain.2 
Jacob  is  connected  with  irach  (Pvachel)  the  moon,  just  as 
Archal  (Herakles  in  Phoenicia)  is  with  Osiris.  Osiris  avis 
represented  in  human  form  (-De  Iside,  51) ;  so  was  the  Life- 

1  Auch  sonst  wird  Esau  haufig  fur  Samael  eridart :  Megilla  Amykla  fol.  165  ;  Ial- 
kut  Rubcni  fol.  33,  62;  Eisenmenger  Entdektes  Judenthum,  I.  024  f.,  647  ff.  825  ff.— 
Movers,  I.  397.  The  Devil  is  connected  with  Matter  (mixture),  consequently  with  Eua 
the  Mother  and  Matter  of  Life.— G.  Uhlhorn,  Horn,  und  Rec,  185;  Horn.  xx.  S; 
Genesis,  iii.  Hence  Asu  might  be  connected  with  '  As'  (fire,  life)  as  a  spiritual  being, 
which  Eua  (Eve)  was  in  Jordan,  Trans  Jordan,  Egyptian  and  Sabian  mythology.  Eua 
was  named  Issa,  Aisah  ;  and  Isis  came  out  from  Phoenicia.  The  Ebionites  considered 
that  the  Devil  sprung  from  a  source  external  to  the  God.  So  the  Persians  and  Hebrews 
may  not  have  thought.— See  Gen.  xxxii.  24,  20,  28. 

2  Qain,  from  Qinah,  a  town. 


222  THE  OHEBERS  OF  HEBRON. 

Father,  Dionysus  Iack-Ab,  Father  Iacchos.  In  Hebrew,  kab 
means  to  die,  to  perish,  to  become  extinct.  Kebo  means  to  de- 
scend to  Hades.  Israel  (a  name  of  Saturn  "  goes  down  "  in  that 
direction. — Gen.  1.  2,  6,  7,  11.  Keb  is  Saturn.  Kronos  was 
mourned  as  the  Winter  Sun. — De  Iside,  32.  Keb  is  Saturn- 
Moloch-Kronos. — Compare  Brugsch,  Zeitschr.  f.  Agyptische 
Sprache,  1881,  p.  5;  Sarcophagus  of  Merenra,  Inscription. 
What  was  easier  than  to  change  Ai  Kab  into  Iacob  ?  The  tomb 
of  Bel  (Saturn)  was  shown.  Night-shining  Dionysus  (in  bull's 
form)  entered  with  dusky  feet  the  Houses  of  Kadmus,  bran- 
dishing the  Kronian  Whip  of  Pan.— Nonnus,  xlv.  280.  "  The 
Apis  bull  was  the  well-formed  living  image  of  the  soul  of 
Osiris."  Apis  was  consecrated  to  the  moon. — Ammian,  xxii. 
14.  Osiris  entered  the  moon  at  the  beginning  of  Spring.  The 
lunar  year  was  naturally  extremely  sacred  for  religious  rea- 
sons, since  it  must  have  been  entirely  interwoven  with  the  rites 
of  Osiris. — Knotel,  System,  p.  64.  Kadmus,  Iacchos,  and  Pan 
(under  earth)  are  connected  as  Chthonian  deities. — See  Ger- 
hard, Greek  Mythol.  I.  pp.  101,  120,  121,  2G1,  273,  470.  Ai  Keb, 
Alas  Saturn.  Ai  Kupt  would  be  read  Egypt.  Why  not  Ai 
Kuphu,1  the  mourning  for  Kub. 

The  Phoenicians  and  Hebrews  euhemerised  their  Gods  into 
patriarchs.  Kronos  offers  up  his  Onlybegotten  Son  to  Father 
Ouranos,  on  the  occasion  of  a  pestilence  and  destruction  (of 
life)  just  as  Abrahm  prepared  to  deal  with  Ischaq,  or  as  the 
king  of  Moab  did  actually.  Another  son,  Muth,  dying,  Saturn 
deifies  ;  but  Phoenicians  call  him  Thanatos  and  Plouton.  When 
then,  Job,  xix.  27,  knows  that  his  Redeemer  lives  '  and  at  the 
'  Acheron '  shall  rise  over  the  dust,  he  meant  that  Hermes  who 
was  in  Hades,  and  appeared  in  human  shape. — See  the  Hebrew 
Text  of  Job  for  the  Hebrew  word  '  Acheron.' 

The  Jewish  Sacred  Books  had  been  destroyed  by  Antiochus 
Epiphanes,  according  to  Josephus,  Ant.  xii.  5,  4.  When  the 
priests  in  Egypt  were  in  doubt  as  to  who  built  Thebes,  how 
should  they  know  Menes  (Men  =  Lunus)  as  the  Maker  of  the 
dyke  and  creator  of  the  space  on  which  Herodotos  states  that 
Memphis  (the  Older  city)  was  erected? — Herod.  II.  99. 

1  Aegnptos,  Aegyptus,  Son  of  Bel  and  Adon  of  Arabia.  The  Movtrning  for  the 
Adon,  Keb,  Kub,  Kuphu  of  the  Kef  a. 

-  And  centuries  prior  to  Job,  the  Sphinx,  in  the  graveyard  of  Memphis,  pointed  to 
the  resurrection  of  the  Sun.  It  still  points  to  the  Unknown,  and  faces  the  sunrise 
forever. 


THE  AS  ASIANS  IN  EGYPT.  223 

Plutarch  cle  Isicle,  21,  22,  intimates  that  the  theory  of  Eu- 
hemerus  had  been  applied  to  Osiris  and  Isis.  The  theory 
that  the  Gods  had  been  men  must  have  been  at  least  as  old 
as  the  times  when  Herodotos  lived,  for  some  of  it  was  put  off 
on  him.  To  show  that  Khufu  had  been  a  man,  the  priests  con- 
cocted the  stuff1  which  Herodotos  tells  about  his  daughter  and 
his  getting  short  of  money,  his  unpopularity  on  account  of  his 
general  wickedness  in  closing  the  temples  which  were  a  source 
of  profit  to  the  priests.  If  Khufu  had  been  a  real  person,- 
they  would  have  had  something  more  sensible  to  tell,  if  any- 
thing at  all  was  known  about  him.  Then  the  confusion  be- 
tween the  two  names  Khufu  and  Suphu  (Suphis)  is  just  what 
happens  between  the  two  names  of  Saturn  (Keb  and  Seb),  for 
the  priests  strictly  kept  the  consonants  K  and  S  showing  that 
they  knew  the  difference  between  the  names,  although  they 
applied  them  indifferently  to  one  mythic  person.  But  the 
unusual  prefix  of  the  water-jar  and  ram  to  Khufu's  cartouche 
seems  to  settle  the  question ;  for  as  Petrie  says,  there  is  no 
other  instance  known  of  any  prefix  to  a  king's  cartouche.  It 
was  the  distinctive  character  of  the  doctrine  called  Euhemerism 
to  describe  mythically  the  life  of  the  Gods  when  they  lived  as 
men  on  earth,  and  Lepsius  was  shown  in  Syria  the  graves  of 
the  patriarchs,  one,  at  least,  being  twenty-five  feet  or  more 
long.  Eead  the  absurd  tales  put  off  upon  Herodotus  about 
Khufu  and  Khafra,  and  call  to  mind  the  ox-bones  found  inside 
Khafra's  coffin,  not  outside  on  the  floor,  as  elsewhere.  Manetho 
makes  the  Gods  up  into  dynasties,  but  in  the  two  lists  of  kings, 
one  in  the  tomb  of  Tunra  at  Sakkarah,  the  other  at  Abydos,  no 
division  at  all  appears,  but  the  ovals  follow  one  another  in 
Indian  file.  At  Sakkarah,  Oval  no.  17  reads  Khafuf  (the  hie- 
roglyphs being  kh,  f,  u,  f,  inside  the  cartouche),  as  De  Kouge's 
facsimile  shows.  Another  peculiarity  of  the  Great  Pyramid  is 
that  besides  the  mortuary  chamber  underground  it  has  what 

1  How  could  people  in  B.C.  450  remember  what  happened  in  the  4th  dynasty  of  the 
Gods  ?  It  is  not  improbable  that  the  priest  Manetho  should  have  put  the  early  Karu, 
Philitiau,  Peletian,  or  Philistian  kings  among  the  Gods,  from  some  theory  or  other 
prejudice.  Herodotos  has  the  tradition  that  the  Philitian  Shepherd  pastured  his 
flocks  near  the  Great  Pyramid. 

a  Who  descends  beneath  the  hollow  earth 
Knows  the  God-given  beginnings  of  life. — Pindar,  Threnoi,  8. 
My  bone  was  not  hid  from  Thee  when  I  was  made  in  secret, 
Curiously  wrought  in  the  lowest  chambers  of  the  earth.— Psalm,  exxxix.  15. 


r 


224  THE  GHEBERS  OF  HEBRON. 

no  other  pyramid  has,  the  two  chambers  upstairs  aboveground 
and  the  two  to  four  ventilating  channels.  Taking-  the  permu- 
tations of  the  letters  k  and  b,'for  example  (as  signs  of  primi- 
tive vocal  sounds) :  we  have  for  k,  kh  ;  for  b,  p,  ph,  f.  Apply- 
ing this  rule  to  the  (Saturn)  names  Keb  and  Seb,  it  is  clear 
that  the  narrators,  in  B.C.  450,  adhered  with  the  greatest  tenac- 
ity to  some  form  of  the  consonants  of  these  two  deity-names, 
showing  that  they  were  conscious  of  Keb  and  Seb,  when  they 
spoke  or  wrote  Khufu  or  Kheopis  and  Shufu  or  Suphis.  While 
Seb  (Sabe,  Sabos,  Soba)  and  Keb  are  Saturn's  names,  and  are 
the  roots  of  all  the  variants  from  them,  you  never  find  the  in- 
structors of  Herodotos  and  Manetho  departing  from  these  two 
primordial  names  when  speaking  of  Khufu's  or  Khafra's  pyr- 
amid. It  is  remarkable  that  no  other  name  is  used,  but  always 
some  variant  of  these  two  names  of  the  Egyptian  Saturn  ;  for 
Khembes,  whether  regarded  as  a  form  of  Kheb  or  Khem,  is 
another  name  of  Saturn.  Therefore  the  sources  of  Herodotos 
and  Manetho  interchange  Kheb  with  Seb,  in  mentioning  the 
master  of  the  Great  Pyramid,  just  as  the  Hebrew  scribe  might 
have  interchanged  Akhabar  (Kabar)  with  Asaph  (Souphis, 
losaph,  or  Ioseph).  It  is  not  meant  to  deny  that  the  Phoenician, 
Hebrew  and  Babylonian  scribes  had  the  same  mythic  names, 
more  or  less,  and  in  this  respect  were  on  a  par.  De  Wette 
said  that  Moses  offers  us  "  eine  untergangene  Gotter-Mythol- 
ogie,"  a  submerged  mythology.  —  De  Wette,  Bibl.  Dogmatik, 
§  63,  p.  44.  At  all  events,  the  Hebrew  Biblion  has  enough  to 
say  about  the  great  Highplaces  of  Bal,  Bel,  or  Baal  to  gratify 
the  most  ardent  Kanaanite  priest ;  and  if  Baal  the  Sungod  is 
not  taken  up  among  the  chosen  in  Genesis,  v.,  it  is  an  evidence 
that  it  was  written  after  the  Greek  Habol  (Apollo),  owing  to 
the  actions  of  Antiochus  Epiphanes,  had  become  a  nuisance  in 
Israel. 

How  indeed  my  soul,  originally  from  Apollo,  flying  down 
to  earth  entered  into  a  man's  body. — Lucian,  Gallus,  16.  A 
particle  (portion)  of  God  is  lodged  in  the  bodies. — Jos.  Wars, 
III.  8,  5  (III.  13.  Keph.  «.  Coloniae,  1691). 


CHAPTEE  FIVE. 

ISIS  IN   PHOENICIA. 

"  Celebrate  the  Name  of  the  Great  King  of  light,  and  go  to  Iardana  to  be 
baptized." 

"  curb  rod  /Sco^uoO  tov  'H\iov  SaSas  aApd/xevoi.  ' 

Asar,  Asariel,  Asriel,  Izreel,  and  Israel  were  nearly  the  same 
name.  The  land  of  Asariel  was  the  land  of  the  Spirit,  that  bap- 
tizes with  tire ;  and  "  the  souls  of  the  Nazoria  who  have  eaten  the 
food  of  the  sons  of  the  world,  and  have  become  contaminated, 
shall  depart  into  burning-  fire  with  the  spirit,  the  Messiah,  and 
twelve  (Zodiacal)  stellar  constellations." — Codex  Nazoria,  II. 
252,  III.  154.  See  Matthew,  iii.  11,  12.  The  Codes  Nazorians 
were  once  Jordan  Nazorenes. — Codex  Nazar,  I.  34,  III.  190. 

Fires  of  Iahoh  Alahi  Isaral. — Joshua,  xiii.  14. 

1  Light,  Fire,  Flame.' — Seal  of  Iar  with  the  Lion's  head. 

'  The  Angel  of  Life  appeared  to  him  in  a  flame  of  fire.' — Exodus,  iii.  2. 

'The  life  is  through  lire  and  spirit.' — Plato,  Tim.  77. 

'  Oh  Ariel,  Ariel,  the  city  where  Daoud  '  dwelt. — Isaiah,  xxix.  1. 

'The  fike  of  Ia'hoh  fell.' — 1  Kings,  xviii.  38.  Messiah  shall  appear  in  fire. 
—  Cod.  Nazar.  I.  98,  99. 

'His  ministers,  fire  flaming.' — Psalm,  civ.  4. 

'  Fire  shall  perpetually  burn  on  the  altar,  it  shall  not  be  put  out.' — Levit. 
vi.  6. 

'  Fire  was  in  the  night  on  the  tabernacle  in  the  eyes  of  all  the  house  of  Isa- 
rel.' — Exodus,  xl.  38. 

Sadef,  in  Hebrew,  meant  to  burn,  and  Sada  meant  (in  Persian) 
a  flaming-  fire.  This  chapter  deals  with  Gheber  and  Khebaru 
(Kheberou-Hebrew)  altars  and  traditions.  Under  the  name 
'Hebronim    (Khebronites)    and    Khebarou  "■    (Gheber  Abraha- 

1  The  Arabic  Daoud,  English  David,  Gheber  Dod,  Egyptian  Tot ;  compare  Adudos, 
the  king  of  the  Gods  and  HaRa  the  Egyptian  Predecessor  of  their  kings. 

2  compare  Kebir  =  fire.     Bonaparte  was  called  '  Sultan  kebir  '  by  the  Egyptians. 

15 


226  THE  GHEBERS  OF  HEBRON. 

mides)  the  description  of  the  Exodus  is  now  continued  into 
Idumea.1     Chebron  was  an  Egyptian  king-.3 

I  liave  made  you  go  up  out  of  the  land  of  Mizarim 3  and  have  led  you  in  the 
desert  forty  years,  to  possess  the  land  of  the  Aniori. — Amos,  ii.  10. 

Thy  father  an  Amorite,  thy  mother  a  Kheti. — Ezekiel,  xvi.  3. 

The  Amorites  were  white-skinued,  blue  eyed,  fair  haired. — A.  H.  Sayce,  in 
'Academy,'  18b8,  p.  55. 

In  his  first  expedition  into  Syria,  Thothnies  proceeded  from 
Garu,4  and  went  to  Gazah,  and  got  to  Iahani  (Ianinia).  Beth 
Khoron  may  be  Garu,  judging  by  the  location  and  the  sound 
of  Khar,  pronounced  Khor.  "Ramses  II.  is  in  Zahi  (Azah, 
Gaza  in  Philistia)  in  his  second  campaign.  He  advances  on 
Kadesh  (Kadytis  ?  also  called  Ain  mi  Saphat)  keeping  a 
good  look-out  to  the  south  of  the  town,  as  the  Shasu  Arabs 
might  be  expected  on  the  Pharah's  flank  to  turn  him  and  cut 
him  off  from  his  base.  He  comes  to  the  south  of  the  town 
Sabatun  where  he  is  met  by  two  Shasu  (Arab  spies)  from  Ka- 
desh to  say  that  the  Khethite  king  is  posted  to  the  north  of 
Tunep  (Iedna,  Adana,  Idna).  The  Pharah  is  deceived,  and 
suddenly  the  army  of  the  Khethians  debouches  from  Kadesh 
by  the  southern  gate  to  attack  Ramses.  Sabatun  is  probably 
Beer  Sabat,  20  miles  south  of  Hebron  (of  the  Khatti)  where  the 
Kheta  were  settled,5  among  the  Amorites.  When  the  Hebrews 
went  to  war  they  shaved  the  head.6  The  Sheto  (Sethians)  wore 
long-sleeved  tunics  and  usually  had  their  heads  shorn,  except 
a  lock  which  falls  over  the  back  of  the  neck ;  and  they  wore 
mustachios.7  The  Khethite  was  posted  with  his  rear  at  Iedna, 
expecting  the  advance  of  Ramses  by  the  river  Sorek  or  per- 
haps by  the  Besor  in  the  Nahrena.  Ramses  II.  followed  the 
Besor,  for  water.     The  Kanani  persisted  in  living  in  this  land.8 

1  Adum  (Edom)  shall  be  a  desolate  wilderness. — Ioe'l,  iii.  19.  The  desert  was  bet- 
ter populated  at  a  very  early  period.     Set  was  the  God  of  the  Kheta.   Set  means  "  fire." 

2  Josephus,  contra  Apion,  p.  1041.  Mat  Snrru  is  the  Syrian  land,  mat  Kib  is  the 
land  of  Kib.— See  Schrader,  Keil,  u.  d.  A.  T.  213. 

3  compare  the  name  Mt.  Mizar. — Psalm  xlii.  6  (7). 

4  We  find  the  Kharetim  (Kharu)  and  Igur  (Egur). — Joshua,  xv.  21.  A  brook  Kharit, 
near  Jerusalem. 

5  Genesis,  xxiii.  2,  10. 

6  Ezekiel,  xxix.  18. 
*  Kenrick,  II.  234. 

8  Joshua,  xvii.  12;  Judges,  i.  29.  Genesis,  xiv.  5,  mentions  Cham  (in  Moab),  and 
Saua  (Asu,  Esau)  who  are  Kharu  of  Mt.  Khareb  (Choreb)  in  Idumea  (Edom). 


ISIS  IN  PIKENICIA.  227 

The  border  descends  to  the  sea  to  the  boundary  of  the  Iaphaleti '  to  the 
border  of  Beth  Khar  an2  inferior,  and  to  Gazer. — Joshua,  xvi.  3. 

Then  goes  up  Haram,  rex  Gazer,  to  the  aid  of   Lachish. — Joshua,  x.  33. 

Iausha  struck  them  f  roin  Kadesh  Barneato  Gaza  and  all  the  land  Gesen  up 
to  Gabaon. — Joshua,  x.  41. 

The  tribute  of  the  Euten  (the  Arutu  of  Arad,  Arot  in  Egyptian) 
is  horses,  chariots  (Kananites  had  iron  chariots),  rare  woods, 
ivory  (from  Karthage,  or  the  Indus  via  Arabia),  gloves,  a  Syrian 
bear,  porcelain  jars,  pitch,  woods,  frankincense,  wine,  honey,  gold 
and  silver  vases  with  Bal's  head  on  them.  Their  tight  dresses 
open  with  a  buckle,  in  the  mode  of  Astarta,  and  they  carry  long 
gloves.  Baal  and  Astarta  bring  us  at  once  to  the  Phoenician 
Sethian  or  Kharu.3  The  tribute  of  wine,  honey  and  incense 
points  to  the  Hebronites,  Kharu,  Lower  Khatti  and  Buten 
(Araden).  Kadesh  is  mentioned  in  connection  with  waters  and 
sieges. — Ezekiel,  xlviii.  19.  The  attack  on  Aruth  (Arad)  was 
followed  by  the  march  of  Thothmes  III.  through  all  the  land 
of  Zahi  (the  back  country  of  Azah).  The  Egyptians,  under 
Ramses  III.,  are  represented  attacking  a  strong  city  sur- 
rounded by  water.  This  is  probably  Kadesh,  a  city  of  Negeb, 
among  the  lower  Ruthen.  Pharah  goes  down,  and  comes  to 
the  region  to  the  northwest  of  Kadesh.4  The  waters  of  strife 
at  Kades. — Ezekiel,  xlvii.  19.     Arad  was  in  Negeb.5 

The  sons  of  Cham  possessed  the  land  from  Syria  and  the 
Mountains  Amanus  and  Libanus  ;  and  they  turned  and  seized 
the  parts  near  the  sea,  appropriating  the  parts  as  far  as  the 
ocean. — Jos.  I.  vi.  2.  It  is  clear  then  that  by  Cham  we  must 
understand  the  Negeb  (the  south)  as  well  as  Arabia  and 
Egypt;  and  the  statement  can  be  explained  in  Gen.  x.  G  that 
the  Canaanites  could  be  the  Beni  Cham  (for  thus  Philistia, 
Garar,  the  Karu,  and  Phoenicia  would  be  considered  Beni 
Cham).     The  fire-worshrp  reached  from  High  Asia  to  Egypt. 

1  Philitians.— Herodotus,  II.  12S. 

2  Beth-Horon :  Garu  ? 

3  1  Kings,  xviii.  25.  No  camels,  but  horses  and  Seth-Baal.  From  the  Euphrates  to 
the  land  Chatti. — Rammanirar.  Chatti  =  the  West  Land. 

4  Brugsch,  Egypt,  1st  ed.  II.  50.  In  Dan  there  was  a  gilded  image  of  Apis  or 
Mneuis.— 1  Kings,  xii.  20;  2  Kings,  x.  29  ;  2  Chron.  xi.  15.  The  Great  Plain  of  Iezreel, 
Magadon,  Tonar/?,  Nazar-eta  were  given  to  the  Adonis- worship.  Josephus,  Wars,  iv.  1, 
locates  the  temple  of  the  Golden  Heifer  (Neith,  Anata,  Anaitis)  in  Galilee  ;  along  with 
Dan's  sun-bulls.  Chi  Alohik,  Don  ! — Amos,  viii.  14,  writes  Dan,  pronounced  Don. 
The  melechi  fought  in  Tonack  by  the  waters  of  Magado. — Judges,  v.  19. 

'°  Numbers,  xxxiii.  40.     Kuda  an  Arab  idol. 


228  THE  GHEBERS  OF  HEBRON. 

Kadesh  is  in  the  Negeb  near  the  Desert  of  Sin  (Numbers, 
xxxiii.  16,  36,  37).  Kadesh  was  in  Idumea  ( — Numbers,  xx.  14, 
22).  The  Philistian-Kananite  border  ran  from  Gaza  to  Sodom 
on  the  Dead  Sea  (—Gen.  x.  19).  After  burning  Arad  and  Khor- 
ruali  ( — Numbers,  xxi.  3)  just  as  in  a  raid  of  the  Egyptians,  the 
Isarelim  (Israeli)  retreated  from  Mt.  Khor  (Hor)  in  order 
to  go  around  the  land  of  Edom  (Aduma. — Numb.  xxi.  4). 
We  learn  from  1  Samuel,  xxx.  13,  14,  that  the  Amalekites 
raided  over  Idumea  taking  Egyptians  prisoners.  Hence 
the  Hyksos  in  retreating  from  Egypt  into  the  land  of 
Kanan  would  be  likely  to  have  made  a  detour  in  order  to 
avoid  meeting  desert  riders  and  raiders.  But  Deuteronomy, 
ii.  23,  mentions  that  the  Phoenicians  (the  Keft  oer,  or  Kaphto- 
rim)  issued  from  Kaphtor  (in  Egypt,  according  to  A.  H.  Sayce) 
and  destroyed  the  Chazorim  (the  Auim  living  in  Khazoriin). 
Going  from  Hebron  1  or  Gaza  towards  the  Egyptian  Delta  the 
Jewish  writers  would  notice  the  strongholds  Abaris,  Magdolon, 
Ranieses a  and  Patum  :  towards  the  Egyptian  sea-coast  is  San. 
It  is  not  essential  that  any  one  of  the  states 3  in  the  Delta 
should  have  all  these  cities  within  its  ancient  limits.  It  is 
enough  to  satisfy  the  requirements  of  the  psalm  lxxviii.  12,  43, 
that  between  San  (Zoan,  Zan)  and  Rameses  we  have  the  terri- 
tory most  exposed  to  Syrian  and  Idumean  invasions,  and  forti- 

1  The  word  Cabar,  Cabir,  Chebar,  Kabar  (Ezekiel,  i.  1);  'Kabeiroi  and  Ptah.' — 
Herodotus,  III.  37.  It  is  here  assumed  that  Exodus  was  written  by  Jerusalem  scribes 
at  a  very  late  period,  posterior  to  Antiochus  Epiphanes ;  after  the  chartams  and  the 
chachams.     Chart  (like  Xapra),  the  writing  material. 

2  The  city  Rameses  must  have  been  in  the  land  of  Rameses ;  and  what  place  was 
more  likely  to  receive  his  name  than  the  land  just  redeemed  by  the  canal  which  he 
built '?  Set  is  the  Sun  and  Fire. — Wilkinson,  Ancient  Egyptians,  III.  145;  Ed.  Meyer, 
Seth-Typhon,  41,  52.  Shid  (Sid)  is  the  Sun. — Richardson,  I.  583.  Sid  means  Lord. — 
ibid.  I.  510.  Sheta  is  Chaldee  for  '  year.' — Nork,  Heb-Chald-Rabbin.  Worterbuch,  p. 
565.  Korshid  (Kur  and  Shid)  is  a  solar  name  in  Persia.  Shed  means  Lord,  Sol,  Light. 
— Vuller,  II.  491.  Shed,  in  Hebrew,  means  demon,  and  Sada  "demon"  in  Syriac.  So 
that  Sad  means  the  Sun's  fire  that  feeds  all  things  ;  at  the  same  time,  Sad  means  Mer- 
kury ;  Set  meaning  the  Sun-god  and  also  the  Demon.  Set  was  God  of  the  Khita,  of 
Memphis  and  Lower  Egypt  under  the  Hyksos.  The  Asrielites  left  Ramses,  under  the 
protection  of  the  Fire-god  Set,  their  Setel  (Set  =  El).  Sada  means  a  flaming  fire. — John- 
son, Persian  Diet.  p.  690.  The  Hebrew  God  bore  the  name  (El  Sadi)  Sadi  (Set,  Seth) ; 
and  in  the  Lebanon  the  oath  or  affirmation  '  wa  Sheyth'  was  quite  recently  heard. 
Persian  dualism  is  distinctly  traced  in  the  case  of  Set,  whose  name  was  used  for  good 
and  for  bad.  Sitar  means  a  spark  of  fire. — Richardson,  Persian- Arabic  Diet.  I.  517. 
The  bull  is  the  emblem  of  Typhon,  with  the  cloven  foot  and  horns, — the  Seth-Typhon. 
Osiris  becomes  Asrael  the  Death-angel.  Philo,  de  Ebrietate,  24,  mentions  the  Golden 
Bull  as  Typhon' s  emblem. 

3  Isaiah,  xix.  2,  11. 


ISIS  IN  PIICENICIA.  229 

tied  in  some  places  on  the  eastern  border.  Rameses  and  Patura 
form  the  bulwarks  towards  Ismailta;  Abaris  (Pelusium),  and 
Magdolon  l  (Migdol),  supported  in  the  rear  by  San,  are  in  face 
of  the  route  between  Lake  Serbonis  and  the  Sea.  Patum  was 
a  city  of  Goshen,2  hence  called  in  Herodotus  II.  158,  an  Ara- 
bian city.  Patum  (Pithom)  was  at  the  entrance  of  the  valley 
Tumilat,  where  the  route  from  Pelusium  to  Heliopolis  struck 
the  road  from  Heliopolis  to  Hero  and  Serapiu.3  In  going-  east, 
the  name  Ramses  (Tell  el  Maschuta)  is  met  on  the  route  to  Is- 
malia  from  Tell  el  Kebir.  In  withdrawing  an  army  of  Syrians 4 
from  Memphis  to  Gaza  or  Hebron  the  retreat  would  be  by 
Heliopolis  to  Pelusium,  picking  up  detachments  and  reserves  5 
as  they  fell  back  to  the  north  and  east.6 

When  Israel  was  a  child,  then  I  loved  him  and  called  my  son  "  out  of 
Egypt. — Hosea,  xi.  1. 

With  a  strong  hand  la'hoh  made  you  go  out  from  Misraim. — Exodus,  xiii.  9. 
In  the  land  of  Misraim,  field  of  San. — psalm,  lxxviii.  12. 
Wonderful  deeds  in  the  land  of  Cham  (Egypt,  Africa). 
Horrors  at  the  Sea  of  Reeds. — psalm,  cvi.  22. 

Who  does  not  think  of  the  ship  of  the  Argonauts  which  they 
bore  on  their  shoulders,  and  of  the  Mosaic  Ark  of  the  covenant s 

1  Herodotus,  II.  159.  The  city  Kadesh  would  be  the  nearest  "Kaduth"  that  an 
Egyptian  general  would  reach  from  the  Bitter  Lakes  and  Migdol. 

2  Cush,  Cushan,  Goshen.  Sate  and  Satis  are  Goddess  of  light,  and  Juno  (Ino). 
The  Arab  tribe  Asad  adored  Hermes;  Hermes  is  the  Hermeneutic  Logos. — Justin  Apol. 
I.  xxix.  Hermes  was  represented  at  Cyllene  in  Elis  by  a  phallus. — Chassang's  Apol- 
lonius,  205. 

3Lepsius,  Zeitschrift,  1883,  p.  45. 

4  Phoenicians,  Syrians,  Idumeans,  etc.  Amenemheb's  stele  mentions  the  high 
plains  of  Oo'an  west  of  Khaleboo  (Caleb). — Brugsch,  1st  ed.  I.  351. 

6  How  otherwise  could  they  have  amounted  to  600,000  men  ?  Exodus,  xii.  37. 
Set  is  the  Sun  and  Fire. — Wilkinson,  Anc.  Egyptians,  III.  145;  Ed.  Meyer,  Seth- 
Typhon,  41,  52.  Set  is  God  of  the  Khita  and  Lower  Egypt  under  the  Hyksos,  and  at 
Memphis. 

6  with  a  strong  hand  (a  powerful  band), — Exodus,  iii.  19, — passing  between  fort 
Magdol  and  the  Mediterranean. — Exod.  xiv.  2.  The  scribe  throws  the  Amalekites  upon 
000,000  Isareli  debouching  from  Sinai. — Exod.  xvii.  8. 

7  Matthew,  ii.  15,  quotes  this  passage  out  of  Hosea  and  applies  it  not  to  Israel  but 
to  Jesus  the  Healer  ;  possibly  holding  that  the  prophet's  statement  was  not  to  be  taken 
literally.     Chabas  gives  As-ra  (Osiris)  ;  Sa-Rah  is  probably  Asherah. 

8  Exod.  xxv.  10.  Achio  drove  the  wagon  of  Iachoh. — 2  Sam.  vi.  2,  3.  The  Arab 
God  Iauk  was  the  Sun  and  his  image  (the  Sun's  Horse). — Rev.  i.  11,  12,  13,  10  ;  xix. 
11-13)  was  surrounded  by  7  images, — the  7  Sabaoth,  or  planets. — Exodus  xxxv.  31,  37. 
The  Arab  idol  Iaghut  (a  lion)  represented  the  Sun,  as  Life-god.  See  Univ.  Hist,  xviii. 
384,  388. 


230  THE  GHEBERS  OF  HEBRON. 

in  which  the  twelve  staves  of  the  tribes  are  kept!  Twelve 
points  to  the  twelve  signs  of  the  Zodiac  or  to  the  twelve  months. 
The  young-  Bacchus  was  with  his  mother  Semele  L  put  in  a 
chest,  committed  to  the  sea,  which  carried  it  to  Brasiae.  Aleus 
laid  his  Daughter,  together  with  the  Child  born  from  her 
by  Herakles,  in  a  box  and  threw  it  into  the  sea.2  Iason  was 
as  Child  placed  in  the  nighttime  in  a  chest  and  brought  as 
corpse  to  the  Chiron.3  Moses  too  was  placed  in  the  ark  and 
set  adrift  on  the  Nile  to  indicate  his  mythical  divine  mystery  ; 
for  the  God  in  the  ark  is  Horus  or  Taaut-Thoth.  These  ark 
stories  all  belong  to  the  theological  legends  of  the  priests. 
Anius 4  is,  according  to  Nork,  son  of  the  Vine-god  Staphylos 
and  so  is  Dionysus  himself.  And  since  Rhoo,  Mother  of  Anius, 
is,  as  some  said,  the  Mother  of  Iason  (Jason),  both  heroes  are 
one  person.  Noah  too  invented  wine,  whose  Ark  contained 
the  assurance  of  the  continuance  of  the  races  ;  and  Osiris  also, 
whose  head  swims  to  Byblus,  whose  phallus  alone  escaped  the 
destructive  fury  of  Typhon.  So  the  same  emblem  of  Attes 
was  carried  in  a  holy  box  to  the  Etruscans,  which  Clemens 
Alexandrinus 5  considers  to  be  that  of  Dionysus,  the  Greek 
Osiris.6  The  ark  that  Noah  sailed  in  contained  in  its  mystic 
recess  the  seeds  of  future  generations.7  Consequently  the 
lunar  ark  is  indicated.  That  it  was  the  ark  of  Sol-Saturn 
(HaBal,  Hobal)  is  evident  because  Hobal  held  7  arrows  in 
his  hand  (representing  the  7  planets)  of  which  Saturn  was  the 
chief  Angel,  and  not  only  are  they  referred  to  by  the  number 
7  in  Genesis,  vii.  2,  but  by  the  Seven-rayed  Candlestick  in  the 

1  the  tradition  in  Pausanias,  iii.  24.  3. 
-  ibid.  viii.  4.  6. 

3  Tzetz.  Lycophr.  570.— Nork,  I.  111. 

4  Ani  is  the  Sun,  and  name  of  an  Egyptian  priest.  Dionysus  is  Amadios  and  Oma- 
dios.  Jason's  wife  is  Medea  (Madaia).  Regarding  priestly  government,  Exodus,  xxx. 
15,  suggests  the  very  contribution  called  Peter's  pence,  every  house  one  penny. 

s  Protr.  p.  12. 

6  Nork,  I.  112.  The  sun's  cave  was  sought  in  the  east ;  the  Magoi  learned  the 
birth  of  the  Year-god  by  a  star's  ascension  in  the  east :  rbv  aarepa  ev  rji  draToAjj.  The 
Dionysiacs  were  ithuphallic  ceremonies  for  the  Cyllenian  Hermes.  Set  seems  originally 
to  have  been  Sol-Hermes. 

7  See,  further.  Numbers,  xvii.  2,  6,  8,  with  the  commentary  of  Nork,  Real-Wdrterb. 
I.  113,  also  his  comparison  of  the  arks  of  the  Syrians  with  the  Isis-cista,  and  the 
almonds  of  Aharon's  rod.  Nork's  perception  of  the  sense  of  the  word  *ty  propagare 
and  the  connection  of  py  voluptas  with  ]-\])  Adonis-garden  is  significant  of  the  pur- 
pose of  the  Garden  of  Eden  and  the  origin  of  mankind.  Serpents  were  signs  of  vital 
nature  and  productiveness,  the  propagatio  spiritualis  of  the  Kabbala. 


ISIS  IN  PIKENICIA.  231 

Holy  of  Holies  at  Jerusalem.1— Exodus,  xxxv.  37.  The  Arabs 
turned  their  Deity  Aud  (Ad,  Od,  Oad,  Wadd)  and  the  Deity 
Abrahm  into  ancestors  (by  the  doctrine  of  Euhemerism)  ;  and 
by  turning-  the  suffix  (i,  ol,  im)  into  a  prefix  they  could  make 
the  name  of  the  Jews,  /audi  Again,  Habal  or  Hobal  was  a 
deity-name  carried  from  Syria  into  Arabia,  as  the  source  from 
whom  they  could  get  rain.— Universal  Hist,  xviii.  386.  The 
Orientals  held  that  "  from  the  sun  comes  rain."  Therefore 
Bal  or  Bel  was  the  Sol-Saturn,  and  so  was  Hobal,—"  Osiris 
in  the  moon  "  ;  Osiris  as  a  name  of  the  .Nile-water. 

The  March  from  Tell-el  Maschuta  or  Eamses  to  the  north 
would  be  necessary  to  form  a  junction  with  the  column  coming 
east  from  San.  The  Hebrews  claim  that  it  was  a  march  of 
troops,'-  and  of  course  that  the  Jews  were  the  martial  Hyksos 
moving  along  the  sea-shore  road  towards  Palestine.  In  his 
earlier  work  Josephus  began  with  the  Makkabees  in  the  2nd 
century.  In  the  "Antiquities,"  he  states  that  the  Hebrew  Ex- 
odus was  by  the  way  of  the  city  of  Latona,  the  later  Babulon.3 
Leaving  out  Ramses  and  Succoth,  he  makes  a  firm  stand  on  Bel- 
sephon  as  the  Hebrew  line  of  march. 

On  the  march,  the  Jewish  aron  (ark)  was  about  three  feet 
nine  inches  long,  2^  feet  in  width  and  twenty-seven  inches  in 
height.  It  was  overlaid  with  gold,4  which  was  the  sun's  color. 
A  camel  could  easily  carry  it,  like  the  arks  of  the  Arabian 
tribes.  Like  the  atfah  of  the  Arabs  the  ark  was  carefully 
guarded.  The  Loim 5  encamped  about  the  mysterious  emblem 
in  the  midst  of  the  camp  of  the  Israelites.6    The  Karnak  tab- 

1  Codex  Nazoria,  III.  155  mentions  the  7  Stellars  in  connection  with  the  Spirit  and 
the  Messiah. — See  Rev.  i.  16. 

2  Exodus,  xii.  41;  xiii.  18;  Numbers,  xxxiii.  3.  Zabaoth  is  the  warlike  hosts. 
The  Jews  were  shaven  on  top,  like  Dionysus. — Jeremiah,  ix.  21,  25;  Herodotus,  ITT.  8. 
See  the  name  Agab  (a  form  of  the  name  Acab,  Iaqab). — Codex  Nazoria,  III.  76,  vide 
Geba  in  the  Bible,  and  the  Agubeni  in  Arabia. 

3  Josephus,  Ant.  II.  15.  1.  See  Larsow's  map  to  Athanasius,  Festbriefe.  The  Sep- 
tuagint  and  Josephus  do  not  hesitate  to  alter  the  locations  any  more  than  the  modern 
partisans  of  an  Exodus.  Babulon  was  Old  Cairo. — Prof.  J.  A.  Paine,  in  Am.  Orient. 
Soc.  Journal,  May  6,  1885.     Babulon  built  in  B.C.  525  by  Cambyses. 

4  Exodus,  xxxvii.  1 . 

5Loi  is  the  name  of  the  Highpriest  of  Amon.— Brugsch,  II.  p.  133.  The  tents  of 
Kiun  (Saturn),  the  star  of  your  God  (El  Saturnus).— Amos.  v.  26.  Kin  (Cain)  looks 
like  a  form  of  Kiun  (Saturn),  Earthgod  and  God  of  Life  under  earth.— Gen.  iv.  2,  8,  10, 
11,  14.     A  vagabond  that  never  sees  the  Sun. — iv.  14. 

"Numbers,  i.  50,  51 ;  ii.  17.  They  were  bound  for  '  the  mat  Chatti.  the  mat  Achar- 
ri,  the  mat  Surru.'— See  E.  Schrader,  Keilins.  u.  d.  A.  T.  213,  214.    Sur  (Zur)  was  king 


232  THE  GHEBERS  OF  HEBRON. 

let  represents  the  Luten  or  Ruten,  "  races  of  the  Upper 
Ruthen,  who  lived  nearest  to  the  Egyptians,  and  the  Phoeni- 
cian Khalu  of  the  hinder  lands."  l  According  to  this,  the  Arad 
Rotennu  were  nearer  to  the  peninsula  of  Sinai  and  to  Egypt 
than  the  Khaleb  (Caleb)  of  the  lands  behind  the  Arad  position, 
which  is  the  fact.  Compare  the  Ailut  in  the  land  of  Edom 
(Idumea).2  Amos  compares  the  sortie  of  the  Philitians  from 
'  Kaf t  oer '  to  the  sortie  of  the  Isarelites  from  Kaphtor. 

Are  you  not  to  me  as  Beni  Kasiim,  Beni  Isarel ! 

Did  I  not  make  Isarel  go  up  out  of  the  land  Mizraim  and  Phelestiim  from 
Kaphtor  ? — Amos,  ix.  7. 

I  destroyed  the  Amorite  before  them. — Amos,  ii.  9. 

What  prevents  the  Beni  Kasiim  (Hyksos  ?)  from  being  the 
Sons  of  Mt.  Kasius  ?  What  is  in  the  way  of  seeking  for  the 
Shepherd  Kings  between  Gath  and  Mt.  Kasius,  among  the 
warlike  Kesh  Kesh  and  Philistians  ?  The  Akasii  or  Beni  Ke- 
siim  would  give  us  one  Kesh  at  least.  The  following  evidence 
will  supply  the  remainder  of  the  Okousos  or  Kasii. 

The  names  Geshuri  and  Gez-uri  (Akas,  Okus,  Ukous  ??)  may 
be  related  to  the  name  Hukusos.  In  reference  to  the  point 
who  were  the  Hukoussos  (Hyksos)  certain  proper  names  should 
be  taken  into  consideration.  These  are  the  Kushites  of  Arabia, 
then  Mt.  Kasius,  Kusi  (2  Sam.  xviii.  21),  Akasaph,  Okasah 
(Akasah,  Kaleb's  daughter),  and  the  valley  Qasis,  Joshua, 
xviii.  21.  As  names  are  apt,  for  brevity's  sake,  to  lose  their 
first  vowel  we  should,  first  of  all,  restore  it  to  Qasis,  making 
Aqasis  or  Akasis  (the  z  being  but  another  s).  Here  we  then  have 
Akasaph,  Akasis,  Gesur,  Okasah,  and  Ukusos  or  Hukousos  to 
compare  together,  in  order  to  decide  in  favor  of  the  Hyksos 
being  Phoenicians,  Philistians,  Kara  and  Hebrews  united  with 
the  people  of  Garar  (the  Kharu)  in  a  raid  into  Egypt  to  estab- 
lish a  permanent  lodgement  there.     While  the  name  Ukousos 

of  Midian  —  Numbers,  xxxi.  S.  Assur  was  the  name  of  both  Syria  and  Assyria.  The 
words  '  bluestone  of  Babel '  and  '  utensils  of  Assur '  do  not  necessarily  imply  an  Egyp- 
tian march  to  Assyria,  for  the  Phoenicians  and  Arabs  probably  brought  these  things  on 
camels  to  Sarra  (Tyre),  Arad  in  the  Negeb,  Hormah  and  all  Idumea,  whence  they 
could  have  been  taken  to  Aupa,  Akko,  even  to  the  Jewish  canton  of  Aser,  near  Tyre. 

i  Brugsch,  I.  319. 

-1  Kings,  ix.  26;  1  Chron.  i.  11.  Munk,  Palestine,  p.  82,  identifies  the  Philistians 
with  the  Kaftorim  (the  Kefa)  and  Kasluchim.  Go  down  to  Gath  of  the  Philistians.  — 
Amos,  vi.  2. 


ISIS  IN  PHCENICIA.  233 

may  have  been  altered  in  Egyptian  pronunciation  and  writing, 
the  name  of  Kaleb's  daughter  Okasah  is  nearest  to  it.  The 
wars  of  Ramses  II.  seem  to  have  been  waged  against  these 
Hebrew  and  Kanaanite  peoples,  in  the  lands  of  the  Katti  or 
Kheta.  Moreover,  we  have  Okhozath,  the  name  of  a  friend  of 
Abimelech  of  Gerar,  in  proximity  to  Egypt.  The  name  Gazar 
(Gezer. — 1  Kings,  ix.  16,  17)  may  be  added  to  Okhosa^A,  to  get 
at  the  root  of  the  name  hukousos  (the  Hyksos,  or  Shepherd 
Kings).  The  conjunction  of  the  name  Amalekites,  Philistim, 
Geshuri,  Gezeri,1  with  Gath  and  the  Egyptian  Kesh  Kesh a 
shows  us  who  the  Hyksos  were  and  their  primitive  homes, 
whence  they  entered  into  Egypt.  The  Amalekites  in  1  Sam- 
uel, xxvii.  8  follow  the  names  Geshuri  and  Gezeri. 

In  Exodus,  xiii.  18  the  Jewish  Scribe  takes  the  precaution 
to  state  that  the  route  of  the  Exodus  lay  through  the  Desert  ; 
but  Josephus  claimed  Hyksos  ancestry,  and  changes  the  line  of 
march  from  Ramses  and  Succoth  to  from  Babulon  (Old  Cairo 
or  near  it)  to  Baal  Sephon,  in  apparent  violation  of  the  narra- 
tive in  Exodus  xiii.  18.  Considering  the  numerous  evidences 
of  Jewish  animus  that  are  recorded  in  this  work  it  is  allowable 
to  fancy  that  the  story  of  the  Exodus  is  a  work  of  the  imagina- 
tion, probably  intended  to  change  some  accounts  of  the  expul- 
sion of  the  Hyksos  driven  out  of  Egypt,  and  to  represent  such 
events,  if  they  ever  occurred,  as  the  Exodus  of  the  Jews.3 

'  1  Sam.   xxvii.  1-7,  8,  10. 

2  Birch,  Statist.  Table  of  Karnak,  p.  14. 

3  If  Jacob  had  informed  the  priests  of  the  pharaoh  concerning  the  prophesies  of  the 
Lord  to  Abram  (Gen.  xii.  2,  3)  and  himself  (xlvi.  3,  4)  that  they  should  become  a  Great 
Nation,  we  might  conclude  that  their  retreat  out  of  Egypt  would  have  been  more  accel- 
erated than  their  advance  into  it.  See  Genesis,  xxviii.  3,  13,  14 ;  xxxv.  11.  Malchos 
Kleodemos  the  prophet,  Jew,  Phoenician,  or  Syrian,  names  three  sons  of  Abraham  by 
Khetoura :  Afera,  Asoureim,  Tafra.  Asoureim  gives  name  to  Assyria;  the  city  Afra 
and  land  Africa  were  named  after  Afra  and  Iafra,  since  both  marched  with  Herakles 
to  Libya  and  against  Antaeus.  They  were  admitted  to  companionship  with  Herakles 
owing  to  the  similarity  of  Abrahm-Kronos-Herakles.  See  Movers,  I.  86-S7,  415-450. 
At  Alexandria,  the  medium  between  the  West  and  East.  Afra  is  turned  into  the  Latin- 
Greek  Afrikus,  and  in  the  Aethiopic  Axum  the  father  Abraham,  'as  Abrahah,'  is  again 
thrust  upon  the  adventurous  sons.  From  there  the  Jewish  triumvirate  has  wandered 
into  the  South-Arabian  myths.  The  transplanting  of  the  remnant  of  the  Kananites 
to  Africa  is  found  in  Prokopius  of  Caesarea  only  as  a  shadowing  forth  of  the  story  of 
the  emigration  of  the  peoples,  from  Sidon  to  Egypt  before  the  victorious  Joshua,  first 
into  Egypt  and  thence  along  the  North-African  coast. — Riisch,  Konigin  von  Saba,  23  , 
Prokopius  de  bello  Vandal.,  II.  10,  Ed.  Guil.  Dindorf,  I.  p.  450.  Among  the  Children 
of  Abrahm  by  Khetoura  were  Madan,  Madian  and  Souos ;  and  the  Beni  Souos  were  Saba 
and  Dadan. —  Gen.  x.  7  ;  Job,  vi.  19;  [saiah,  xxi.  18.  Sabathan. — Jos.  Ant.  I.  15. 

They  bury  Sarra  in  'Khebron.' — Josephus,  Ant.,  I.  14. 


234  THE   GHEBERS  OF  HEBRON. 

Iahoh  brought  the  Beni  Isarel  out  of  the  land  of  Misraim  by  their  army 
corps. — Exodus,  xii.  51. 

Before  the  camp  of  Israel. — Exodus,  xiv.  19. 

Israel  saw  the  Egyptians  dead  on  the  sea  shore.  — Exodus,  xiv.  30. 

The  tent  of  the  Erra  (Pha-Ra.1)  is  beheld  in  the  midst  of 
the  Egyptian  camp,  and  near  it  is  the  movable  shrine  of  the 
Great  Gods  of  Egypt.     The  standard  of  Amanuel  is  there. 

This  is  the  first  legion  of  Amon  2  who  bestows  victory  on  King  Ramses  II. 
— Brugsch's  translation. 

And  they  departed  from  Sakoth  and  camped  in  Atham  in  the  edge  of  Med- 
bar  (the  Desert). 

And  Iachoh  preceded  in  a  column  of  cloud  before  their  faces  in  the  daytime 
to  lead  them  on  the  way,  in  the  night  in  a  pillar  of  fire  to  give  light  to  them  ;  to 
go  by  day  and  by  night. 

And  spake  Iachoh  to  Mase  3  as  follows  :  Say  to  the  Beni  Isarel  to  stop  and 
encamp  before  the  Chiroth  (Gulfs)  between  (the  fortress)  Magdol  and  the  sea, 
opposite  Bal  Zephon  :  before  it,  let  them  encamp  by  the  sea. — Exodus,  xiv.  20, 
21  ;  xv. 

Iahoh,  who  made  the  Beni  Isarel  4  go  up  from  the  land  of  Misraim. 

Iahoh  who  made  the  Beni  Isarel  go  up  from  the  land  Sephon  5  and  out  of 
all  the  lands  which  he  expelled  them  to  ;  and  I  will  bring  them  back  upon  their 
land  B  which  I  gave  to  their  fathers. — Jeremiah,  xvi.  14,  15. 

The  reader  will  have  to  remember  that  whatever  evidences 
of  a  former  gradual  upheaval  of  land  out  of  the  waters  at  the 
Isthmus  of  Suez  geology  may  point  out,  and  whatever  may  in 
the  way  of  upheavals  have  been  discovered  from  Akabah 
along  the  Valley  of  the  Arabah,  past  Mt.  Hor,  through  the 
Gh6r  to  the  Dead  Sea,  it  is  impossible  to  connect  such  teach- 
ings of  geology  with  the  Biblical  Exodus,7  because  all  such 

1  Compare  the  words  Horus,  Ares,  Iar  with  the  lion's  head. 

2  B.C.  1)33,  Shashanq,  brother  of  Sargon,  was  high-priest  of  Amon  and  commander 
in  chief  of  the  whole  Egyptian  army. — Brugsch,  II.,  214,  215.  The  account  given  by 
Captain  Ahmes  of  the  storming  of  Abaris  is  not  to  be  reconciled  with  the  Exodus- 
story  or  the  Manethonian  fiction.     Manetho  denies  the  storming. 

3  Amasis,  Ahmosis,  Ahmes  are  somewhat  similar  names.     Numbers,  ii.,  3,  34. 

4  Osar  Suph,  or  Osarel. 

6  Bel  Zephon.     Io  Suph  on  Mt.  Kasins. 

6  Adamah,  or  Edom,  up  to  Iebus  perhaps  ? 

7  Rawlinson,  II.  184,  185,  and  Brugsch,  II.  255,  256,  regard  the  Hyksos  invasion 
as  a  real  occurrence.  Brugsch,  II.  256,  257,  says  that  the  Hyksos  kings  preserved 
the  works  of  by-gone  ages  and  adorned  Tanis.  A  memorial  stone  found  in  Tanis 
belongs  to  the  time  of  Ramses  II.,  it  is  said,  and  bears  the  inscription  :  In  the 
year  400  on  the  4th  day  of  the  month  Mesori  of  King  Nub  !  Put  Ramses  II.  at 
B.C.  1350  and  King  Nub's  reign  at  1750,  we  then  find  that  Genesis,  xv.  13  puts  the 


ISIS  IN  PHOENICIA.  235 

anteliistoric  changes  on  the  routes  from  Memphis  to  Jericho 
cannot  be  shown  to  have  taken  place  subsequent  to  the  de- 
scription contained  in  Exodus,  Numbers,  and  Deuteronomy. 
Moreover,  the  account  given,  in  the  Bible,  of  Sinai,1  is  by  no 
means  at  variance  with  its  present  condition  after  all  the  up- 
heavals have  terminated? — the  identity  is  sufficient  for  the 
purpose  of  Biblical  criticism.  It  has  been  said3  that  '  Arabs, 
as  everyone  knows  who  has  had  to  do  with  them,  have  a  re- 
markable facility  for  making  up  a  story  to  meet  a  supposed 
occasion.'  Was  it  ever  said  Orientals  could  not  lie  or  that  the 
ancient  Jews  could  not  ?  And  are  we  to  strictly  swallow  all 
the  marvels,  myths,  tropes  and  figures  like  Exodus,  xix.  4, 
where  the  Lord  '  took  them  on  eagles'  wings '  and  brought 
them  to  him  ?  Could  not  the  Jewish  scribes  know  the  whole 
geography  of  the  country  from  the  Dead  Sea  to  Midian, 
Sinai,  the  Tih  plateau,  the  Amalekite  country  and  the  Egyp- 
tian border  ?  When  the  Amalekites  had  annoyed  the  Jews 
by  '  raids  as  far  north  as  Ziglag  (Zachelach  ?)  in  Dauid's  time,' 
and  had  Egyptian  captives,  is  it  supposable  that  a  Jewish 
scribe  at  the  close  of  the  2nd  century  before  Christ  could  not 
have  described  the  rather  questionable  march  of  the  Israelites, 
with  the  necessary  accuracy  as  to  the  details  of  topography, 
over  the  desert,  through  Sinai,  Atuma  and  Madian,  past  Mt. 
Hor  into  Moab  to  the  Jordan,  with  all  the  mythical  interpola- 
tions required  to  assure  the  Jews  that  the  word  of  the  Lord 

stay  of  the  Hebrews  in  Egypt  at  400  years,  while  Exodus,  xii.  40  puts  the  Hebrew 
stay  at  430  years  (Brugsch,  II.  259).  What  is  King  Nub's  date?  Is  it  certain  that 
the  stone  belongs  to  the  time  of  Ramses  II.?  Does  this  prove  that  the  Exodus 
ever  took  place  ?  Merely  nothing  at  all  is  yet  proved  in  relation  to  Hebrew  history  by 
Nub's  date,  supposing  it  read  rightly.  Deuteronomy,  xii.  3  may  have  been  substituted 
by  Josephus  in  place  of  Manetho.     It  is  just  what  he  quotes  Manetho  as  saying. 

i  Exod.  xix.  4,  18,  30.  Prof.  Edward  Hull,  Mount  Seir,  1885,  pp.  49,  180,  103, 
mentions  that  the  granites  and  porphyries  are  traversed  by  innumerable  dykes  of  por- 
phyry and  diorite  both  throughout  the  Sinaitic  mountains  and  those  of  Edom  and 
Moab  ;  and  he  considers  it  probable  that  the  volcanic  rocks  which  are  largely  repre- 
sented along  the  bases  of  Mt.  Hor  and  of  Jebel  es  Somrah  near  Es  Safieh  are  contem- 
poraneous with  these  dykes. 

2  Gen.  xix.  17,  24,  25,  30.  Lut  (Lot)  went  up  out  of  the  Burnt  District  and  dwelt 
in  a  cave  in  the  mountain  range.  Hull,  Mt.  Seir,  p.  129,  says  :  These  caves  give  egress 
to  the  torrents  which  issue  forth  after  rain,  and  along  their  walls  the  rock  salt  is  con- 
stantly melting.  Gen.  xix.  26  effectually  shows  that  the  Upheavals  preceded  the  pillar 
of  salt.  Lot's  wife.  The  salt  was  deposited  at  the  bottom  of  the  sea.  The  upheaval 
took  place.  Then  the  rain  waters  made  caves ;  and  finally  Lot  lived  in  one.  Conse- 
quently the  Biblical  story  is  later  than  the  geological  changes  mentioned. 

s  Hull,  p.  200. 


236  THE   GHEBERS  OF  HEBRON. 

was  always  in  the  mouth  of  the  priests  that  served  the  Ark  of 
the  Covenant?  The  scribes  of  the  Temple  were  at  least  as 
able  to  make  up  the  whole  story  as  modern  travellers  are  to 
prove  that  it  is  a  narrative  of  facts  ! 

The  Aakabara  of  Khebron,  the  people  of  Sadem  and  Setim  ] 
(Sethini)  were  Ghebers.  The  fireworship  was  also  in  Ar  of 
Moab.  Here  we  have  to  consider  a  priestcaste,  as  in  Egypt, 
elevated  to  supreme  power,  holding  the  government  of  the 
Jewish  people  entirely  in  their  own  hands,  determined  through 
the  power  that  the  superstition  and  ignorance  of  the  masses 
placed  within  their  grasp  to  maintain  the  perpetual  sway  over 
the  mind  which  universal  suffrage  always  trustingly  grants  to 
the  politicians.  The  conception  of  a  departure  out  of  Egypt, - 
lighted  up  with  miracles,  loomed  upon  the  scribal  fancy,  sug- 
gested by  the  traditions  of  the  eighteenth  Egyptian  dynasty. 
So,  like  Moses,  the  scribe  leads  our  imagination  from  the 
picture  of  slavery  in  Egypt  to  the  passage  between  the  waters 
of  the  lam  Suph,  the  destruction  of  Pharaoh's  army,  the  trials 
of  the  desert,  the  loneliness  of  Sinai  to  the  giving  of  the  Law 
by  the  God  himself  to  Moses  out  of  the  mountain  cloud  upon 
its  summit  amid  this  awful  scene  of  desolation  and  the  grandeur 
of  sublimity  itself.  '  Nothing  can  exceed  the  savage  grandeur 
of  the  view  from  the  summit  of  Mount  Sinai.' 3  Forty  years  of 
communion  with  the  God,  led  solely  by  the  Almighty  hand, — 
with  the  Law  always  before  their  eyes,  and  their  dependence 
upon  it  ground  into  their  souls !  Finally  they  march  to  Mount 
Chor  which  rises  5875  feet  above  the  level  of  the  Dead  Sea. 

And  Mase  sent  messengers  from  Kadesh  unto  the  King  of  Adoma  (Edom) : 
Thus  saith  thy  brother  Israel  :  See,  Ave  are  in  the  city  Kadesh  in  the  extreme 
limit  of  thy  border.     And  they  departed  from  Kadesh 4  and  the  Beni  Israel  went, 

■Numbers,  xxv.  1;  Joel,  iv.  18.  Joel  has  the  'river  of  the  Sethim.'  Sedim, 
(demons)  is  not  required  to  be  read  here.  The  Arabs  pronounce  the  sibilant  sh  an  ordi- 
nary s. — Renan,  Peuple  Israel,  343. 

2  borrowed  probably  from  the  'expulsion  of  the  Hyksos  '  out  of  Egypt.  '  The  late 
Professor  Palmer  arrived  at  the  conclusion  that  the  Lord  descended  on  Jebel  Miisa 
(Mount  Sinai)  and  there  delivered  the  tables  of  the  Law  to  Moses,  who  in  turn  delivered 
them  to  the.people  on  descending  from  Ras  Sufsafeh.  This  majestic  cliff,  rising  nearly 
2000  feet  at  the  head  of  an  extensive  valley  well  calculated  to  afford  camping  ground  for 
the  Israelite  host,  from  whence  they  could  behold  the  display  of  Divine  power,  seems 
in  all  points  to  answer  to  the  description  given  in  the  sacred  text  of  the  scene  of  these 
events.' — Hull's  Mount  Seir,  p.  51.  Very  likely  the  Jewish  scribes  had  frequently 
visited  Mount  Sinai,  over  7000  feet  above  the  sea. 

3  Hull's  Mount  Seir,  p.  52. 

4  Joshua,  xv.  23. 


ISIS  IN  PHCENIGIA.  237 

the  entire  congregation,  to  Mount  Har.  and  to  Mase  and  Acharon '  spake  Iahoh 
near  the  border  of  the  land  Edorn  ! — Numbers,  xx.  ;  xxi. 

And  to  keep  this  priestcaste  in  power,  the  element  of  cir- 
cumcision (in  the  Mysteries)  was  invoked  to  preserve  them  a 
distinct  and  peculiar  people.  In  all  Jewish  exclusively  >s 
Iahoh  was  to  be  the  God  for  them  alone !  ~  But  the  Paulinist 
writer  repudiated  such  a  limited  view,  declaring'  that  God  is 
God  both  of  Jew  and  Gentile. 

Is  he  the  God  of  the  Jews  only,  and  not  of  the  Gentiles  ?  Aye,  of  the  Gen- 
tiles too,  since  it  is  one  God  who  will  justify  circumcision  by  faith,  and  uncir- 
cumcision  through  the  faith  ! — Romans,  iii.  29,  30. 

Let  us  never  forg'et  that  we  have  to  do  with  the  writings  of 
a  caste  of  priests3  in  Judea,  whose  sacred  stories,  whatever  their 
relation  to  history,  were  presumably  connected  with  the  in- 
terests of  their  caste. 

Invitaris  ergo  per  hoc  ut  ad  orientem  semper  aspicias. — Origen.  You  are 
invited,  therefore,  through  this,  always  to  keep  your  eye  on  the  Orient !  4 

And  near  Arsinoe  too  is  the  City  of  the  Heroes  6  and  the  Kleopatris  in  the 
corner  of  the  Arabian  Gulf  that  is  towards  Egypt. — Strabo,  805. 

Taking  Brugsch's  view  that  Bamses  is  Abaris  (Pelusium), 
Masen,  Zaru,  etc,  the  fleeing  Israelim  must  have  marched  south 
to  Thuku,  then  to  Atam  on  the  edge  of  the  Desert  of  Idumea 
(Atumu,  Edom).  Giving  up  this  route  they  turn 6  and  encamp 
before  the  Chiroth  near  Bal  Zephon,7  and  then  pass  between 
the  Sea  (iam)  of  Beeds  (the  lam  Suph)  and  the  Mediterranean,8 
to  escape  pursuit.  In  thus  fleeing  towards  Suez,  then  return- 
ing to  the  north  by  some  route  not  mentioned,  the  scribe  draws 
a  picture  of  their  distress  in  order  to  heighten  the  aspect  of  t/u 

1  Mount  Hor,  where  Aharon  died. 

2  Irenaeus,  I.  xxiii. 

3  Joshua,  xxi. 

4  literally,  to  look  towards  the  East !  When  Iaqab  left  Beer  Seba  on  his  way  to 
Charan  in  Mesopotamia,  he  finally  reaches  the  Beni  Qadm,  of  whom  Laban  is  one.— 
Gen.  xxviii.  10  ;  xxix.  1,  4,  5.  The  name  Beni  Qadm,  says  Renan,  is  used  of  the  Sara- 
cens of  the  oriental  desert.— Renan,  317,  322,  327.  But  in  Gen.  xxviii.  10 ;  xxix.  1,  as 
far  as  the  Euphrates  is  meant. 

5  Strabo  says  nothing  here  about  Pa-Tum ;  although  he  refers  to  Herodotos  2S 
times. 

6  Exodus,  xiv.  2. 

7  ibid.  xiv.  2,  9. 

8  ibid.  xiv.  21,  22. 


238  THE   OHEBERS   OF  HEBRON. 

miracle  that  he  describes  as  the  waves  pour  again 1  over  the  nar- 
row isthmus  between  the  lake  of  reecls  and  the  Mediterranean. 
This  is  strictly  in  accord  with  the  scribe's  plan ;  for  subse- 
quently he  lets  them  wander  in  anything  but  a  straight  course 
towards  Palestine,  more  as  if  they  were  bent  on  visiting  the 
mines  of  Wady  Magharah  and  exploring  Midian  than  anything 
else,  and  had  time  enough  (40  years)  to  do  it.  As  to  the  at- 
tempted identification  of  Tuku  (Thuku)  with  Succoth,  it  is 
enough  to  quote  the  words  of  the  Egyptologue  Eugene  Eevil- 
lout :  Quant  a  l'identiiication  de  Tuku  et  de  Succoth  je  n'en 
dirai  rien ;  on  a  pour  l'egyptien  nombre  d'exemples  de  t  changes 
en  s  et  reciproquement.  Mais  j'avoue  que  l'argumentation  est 
moins  rigoureuse,  etc.2  M.  Revillout,  therefore,  was  not  yet 
convinced  that  the  identification  is  completely  made  out.  Now 
as  the  "  tents  "  of  the  Arabs  were  at  furthest  only  just  the  other 
side  of  the  Suez  Canal,  a  short  distance  from  M.  Naville's  Thuku 
or  Heroopolis,  the  Hebrew  writer  really  had  no  occasion  to  be 
as  particular  about  Thuku  as  M.  Naville  has  been.  Any  neigh- 
boring Succoth  (Tents)  would  have  answered  his  purpose 
equally  well  (for  all  on  the  same  parallel  east  of  the  Nile  was 
then  Arabia). 

The  Egyptian  priests  abominated  the  sea  and  called  salt 
the  froth  of  Typhon.3  Typhon's  evil  influence  was  observed  in 
the  inundations  at  the  seaside  spot  called  Baal  Zephon  (zeph 
=  inundare  ;  zeph  =  inundation)  whom  Brugsch  calls  the  Lord 
of  the  North  (zephon  =  north,  north  wind).  Plutarch  speaks 
of  Typhon's  overpowering  force  and  connects  him  with  marine 
violence.4  He  is  the  Adversary,  represented  with  the  boar's 
head 5  or  with  the  ass-head.  Thus  we  have  Adonis  slain  by 
the  Boar,  and  Jupiter's  sinews  cut  by  Typhon  upon  Mt.  Kasius, 

1  v.  26.  The  waves  were  sometimes  so  high  as  to  carry  vessels  across  the  road  at 
that  spot.  The  astute  Josephus  is  careful  to  let  the  Israelim  go  past  Bal  Zephon,  but 
he  is  particular  not  to  say  anything  about  their  route,  after  leaving  Babulon,  until  the 
Chiroth  are  reached.  Perhaps  he  had  not  located  Thuku  or  Atam  !  Why  then  does 
Josephus,  instead  of  following  the  Exodus  from  Ramses  to  Sukoth  and  Atam  (as  the 
Bible  says),  begin  the  Exodus  from  Babulon  instead  of  Ramses?  His  object  was  to 
connect  the  Hebrews  directly  with  the  Hyksos,  whose  capital,  Memphis,  was  near  the 
Pyramid  of  Kheopa  at  Gizeh,  and  to  stick  to  the  line  of  retreat  of  these  invaders  via 
Bal  SephOn. 

^  The  "Academy,"  April  4,  1885,  p.  249. 

3  Compare  Nonnus,  I.  258  ff.  They  regarded  the  sea  as  thrown  off  from  fire  as  a 
foreign  excrement  destructive  and  baneful. — de  Iside,  7. 

4  de  Iside,  31,  42. 

5  Compare  Matthew,  viii.  32 ;  Isaiah,  lxv.  4 ;  lxvi.  17. 


ISIS  IN  PHOENICIA.  239 

which  Nork  compares  to  a  solar  eclipse.  It  was  on  this  nar- 
row tongue  of  land,  says  Brugsch,  bounded  on  one  side  by  the 
Mediterranean,  on  the  other  by  the  Sea l  of  weeds  between  the 
entrance  to  the  Khiroth  or  Gulfs  on  the  west  and  the  sanctuary 
of  Baal-zephon  on  the  east  that  the  great  catastrophe  oc- 
curred !  After  the  Hebrews,  marching  on  foot,  had  cleared  the 
flats  that  extend  between  the  Mediterranean  Sea  and  Lake 
Sirbonis,  a  great  wave  took  by  surprise  the  Egyptians  in  flank. 
It  had  happened  so  before,  Diodorus  says ; 3  the  basin  being 
long  and  narrow  and  the  Bog  impossible  to  get  out  of,  owing 
to  soft  mud  and  slime,  the  traveller  is  exposed  to  great  dan- 
gers. When  Strabo  was  at  Alexandria  the  sea  so  inundated 
the  land  around  Mt.  Kasius  that  vessels  passed  over  the  road 
to  Phoenicia ; 3  and  when  the  Persian  king  Artaxerxes  marched 
upon  Egypt  a  catastrophe  befell  his  army  at  the  same  spot,  the 
Gulfs.'  So  that  it  was  no  new  idea,  to  enter  a  scribe's  mind  for 
the  first  time.  Strabo  says  that,  being  a  mixed  population  of 
Egyptians,  Arabs  and  Phoenicians,  the  most  correct  report  of 
those  who  are  trusted  in  regard  to  the  temple  at  Jerusalem  ex- 
hibits the  Egyptians  as  the  ancestors  of  those  now  called 
Ioudeans  (Jews).5    Credat  Judaeus  Josephus  ! 

The  ark  is  a  symbol  in  the  Mysteries  of  the  orientals  from 
Egypt  to  Phoenicia  and  Greece.6  The  Good  Principle7  en- 
tered his  ark  ;  the  Loim 8  surrounded  it.  Then  the  long  cara- 
van of  more  than  600,000  men  on  foot  (or  borrowed  cam- 
els) moved  away  to  the  northeast  from  the  land  of  Kamses," 

1  Brugsch,  II.  364  uses  the  word  "  lagoons." 

2  Brugsch,  301,  365  ;  Diodor.  i.  30 ;  xvi.  46. 

3  Strabo,  i.  p.  58. 

4  Diodorus,  xvi.  46.  Typhoi»  (the  Adversary)  is  also  the  Great  Bear  that  looks 
down  upon  the  golden  apples  of  the  Adonis-garden.  Mars-Typhon  according  to  Nork, 
was  recognised  by  the  Rabbins  as  Esau  (the  Phoenician  Uso)  and  was  clearly  the  prin- 
ciple of  Darkness  (the  matter,  earthy  principle),  for  he  betrays  this  character  by  saying 
"Let  me  go,  for  day  is  breaking."— Gen.  xxxii.  24,  25,  26,  28.  Aso  is  also  an  imp  of 
Satan  (Seth),  who  assists  in  destroying  the  Good  divinity,  Osiris.  Typhon  was  changed 
into  a  crocodile. — de  Isidc,  50. 

s  Strabo,  760. 

«  Inman,  Anc.  Faiths,  I.  283-291. 

7  Agathodemon. 

8  Leuites,  Eloim. 

9  Gen.  xlvii.  11,  to  the  "lam  Suph,"  the  Son  of  Weeds,  Lake  Sirbonis.  The  heights 
of  Allah  Sin  (Sinai)  were  in  an  uninhabitable  region  ;  besides,  the  Hyksos  marched  to 
Hebron  and  Jerusalem,  according  to  Manetho.  The  Beni  Isarel  marched  out  in  corps 
d'armee. — Exodus,  xii.  51. 


240  THE   GHEBERS  OF  HEBRON. 

after  borrowing   the   gold  and  silver  jewels   of   the  Egyp- 
tians.1 

According  to  Josephus  the  Hebrews  are  the  Hyksos.2  It 
is  evident  that  Josephns  and  Manetho  and  Exodns  describe 
very  different  events.  The  Egyptologists  ill  Europe  in  some 
instances  lay  down  a  convenient  canon  of  criticism  that  the 
stations  of  the  Exodus  were  districts,  not  cities.  M.  Eevillout, 
in  a  recent  article  in  the  "Academy,"3  referred  to  Genesis, 
xlvi.  28,  where  Iacob 

Sent  the  Ieudah  before  his  face,  to  Ioseph  to  signify  4  before  his  presence. 
to  Gesen,  and  they  came  to  the  land  Gesen.— Gen.  xlvi.  28.  Hebrew.  Do  not 
fear  to  descend  into  Egypt  for  I  will  place  you  there  a  great  people.— Gen.  xlvi. 
3.  Hebrew. 

The  Septuagint  Version  alters  Gen.  xlvi.  28,  by  inserting  the 
words  in  Greek  "to  meet  him  in  the  city  of  Heroes  in  the  land 
Eamesses  ;  "  and  the  Coptic  has  it  "  to  the  city  Pithom  in  the 
land  of  Ramesses."  If  one  admits  that  Patum  is  Pithom  and 
Pithom  Heroopolis,  how  does  this  help  to  show  the  Exodus 
movement  out  of  Egypt  ?  The  Bible  distinctly  says  that  the 
Israelites  departed  from  Eamses  to  Succoth  (or  Sokchoth,  in 
the  Septuagint),  and  from  Succoth  to  Atham  (Othom  in  the 
Septuagint)  on  the  edge  of  the  Desert.5  The  object  of  the 
movement  into  Egypt  is  openly  confessed  to  become  a  great 
people  !  We  see  the  national  bias  in  these  words.  The  whole 
is  written  for  Israel's  glory !  Egyptologists  cannot  help  the 
Jewish  account  much.  Dr.  Robinson  prepared  a  map  that  was 
published  in  Home's  Introduction,6  on  which  Pithom  is  laid 
down  near  the  "  ancient  canal "  and  Atham  not  far  from  Suez. 
But  Exodus,  xiv.  9,  rather  favors  Mr.  Brugsch,  when  it  says  : 

Hard  by  the  jaws  of  ha-Chiroth  before  Bal  Zephon.— Exod.  xiv.  9. 

1  It  is  not  easy  to  reconcile  the  Egyptian  dislike  of  foreigners  with  this  reported 
loan.  The  Egyptians  would  not  eat  at  the  same  table  with  a  foreigner.  Besides,  the 
Hebrew  slaves  had  taskmasters  put  over  them.  Evidently  Exodus  was  written  when 
the  Jews  were  bankers. 

It  would  require  a  large  amount  of  capital  to  move  600,000  men,  without  counting 
the  transportation  deficiencies  and  commissariat. 

3  Jos.  c.  Apion,  I.  p.  1052. 

3  April  4,  1885. 

4  announce  him. 

5  Exodus,  xii.  37 ;  xiii.  20. 
s  New  York,  1852. 


ISIS  IN  PHOENICIA.  241 

If  the  Hebrew  Bible  (Exodus,  i.  11)  says  that  the  Israelites 
built  Pithom  and  Ramses,  what  becomes  of  the  inconsistent 
Revelation  in  the  Septuagint  (Exodus,  i.  11)  that  adds  to  Pithom 
and  Ramses  the  Egyptian  city  On,  Heliopolis.  The  object 
was  to  make  out  a  stronger  case  than  Revelation  had  done  already  ; 
for  the  Hyhsos  ruled  at  On  and  Memphis.  What  shall  we  say 
of  the  further  tradition  that  they  built  also  Kessa  (Katieh  ?  or 
some  place  in  Kassistis  ?  ).  That  it  is  doubtful, — but  no  Reve- 
lation !  We  are  indebted  to  the  past  for  our  very  existence ; 
and,  as  a  physician  once  said  of  a  fashionable  Sulphur  Spring, 
we  have  to  swallow  the  bad,  to  get  the  good  in  it.  Mr.  Poole 
tells  us  that  "  the  true  interest  of  this  reconstruction l  of  the 
map  of  Eastern  Lower  Egypt  lies  in  its  bearing  on  the  route 
of  the  Exodus."  Before  M.  Naville  attacked  Tell-el-Maskutah 
it  was  uncertain  whether  the  Israelites  marched  by  the  Wadi-t- 
Tumeylat,  where  the  site  lies,  or  by  the  Valley  of  the  Wan- 
derings, parallel  to  the  other  wadi  but  leading  from  above 
Cairo  to  Suez.  The  uncertainty  disappears  when  one  looks 
closely  into  the  motive  of  the  Temple  Scribes  in  writing  the 
account  of  the  Exodus,  which  is  discredited  for  many  reasons. 
The  orientals  were  great  poets  and  novelists ;  and  it  is  not 
surprising  that  every  author  who  has  attempted  to  explain  the 
Exodus  as  history  comes  to  grief.  In  fact,  the  wanderings  of 
the  Egyptologists  in  search  of  orthodoxy  are  more  striking 
than  any  marvels  that  ever  occurred  during  the  march  of 
Moses  a  for  the  promised  land. 

Josephus  says  that  the  Exodus  occurred  at  a  time  when  the 
Assyrians  had  obtained  control  in  Asia,3  and  "  fearing  the  power 
of  the  Assyrians,  for  these  then  controlled  Asia,"  the  Hebrews 
settled  in  Jerusalem.1     There  is  a  choice  here  between  the  14th 

1  by  M.  Naville. 

2  Did  it  ever  occur  to  an  Egyptologist  that  to  carry  an  army  of  600,000  men  on 
foot,  not  counting  children  (Exodus,  xii.  37),  without  carrying  any  water  along,  eating 
quails  and  manna  for  sustenance,  would  be  as  "unreasonable"  as  to  "force  a  great 
body  of  people  into  a  space  far  too  small  for  them  and  into  inevitable  conflict  with  the 
Egyptian  garrisons  ?" 

'■'  Jos.  c.  Apion,  I.  p.  1039,  1040;  Chwolsohn.  die  Ssabier,  I.  328.  Josephus  is 
careful  to  state  that  King  Saulatis  foresaw  the  future  power  of  the  Assyrians. — c. 
Apion,  L039.  The  skill  of  Josephus  in  argument  would  lead  him  to  make  this  point  at 
starting,  to  use  it  later  as  an  argument  already  admitted  ami  accepted  !  Did  Jfanetho 
state  this  of  Saulatis  ? 

4  contra  Apion,  I.  p.  1040.  On  p.  1030,  Manetho  (according  to  Josephus)  tells  us 
that  "Saulatis  dwelt  in  Memphis,  and  made  the  Upper  as  well  as  the  Lower  country 
10 


242  THE   GHEBERS  OF  HEBRON. 

and  8th  centuries  before  our  era.  In  the  eighth  century  the 
Assyrian  armies  were  quite  active  to  the  west,  very  much  as 
Josephus  states.  If  we  take  this  view,  it  would  bring  the  Exo- 
dus into  the  reign  of  Bocchoris  l  where  Lysimachus  placed  it, 
say  about  B.C.  725.2  But,  returning  to  the  Biblical  narratives, 
the  question  is  whether  they  are  historical  fact  or  scribal  fic- 
tion. They  make  Eber  the  Ancestor."  But  Heber  (Eber)  can 
be  derived  from  Gheber,4  Chebar,  Abaris,5  or  Ober  (over,  be- 
yond). A  more  probable  derivation  of  the  word  is,  'Hebron 
(once  6%ebron)  where  their  Grandmother  Sarah  was  buried.0 
They  came  somewhere  from  that  neighborhood  originally,  for 
the  on  is  but  a  termination  to  the  root  Hebr  (in  Hebraioi). 
The  Exodus  account  and  Josephus's  own  "  wanderings  "  and 
the  March  of  Moses  all  have  Jerusalem  as  the  point  to  be 
reached  !  Does  the  inspired  account  give  any  explanation  why 
Jebus  was  selected  by  a  lot  of  people  who  had  never  heard  of 
it,  unless  perhaps  as  a  place  too  strong  to  he  taken  ?  To  a  Jew- 
ish writer  at  Jerusalem,  inside  its  walls,  it  might  not  occur 
that  any  explanation  on  that  point  was  necessary. 

The  Arabs  had  a  deity  Hheber  (compare  Chebar,  Gabar, 
Chebron  and  Gheber J)  a  most  ancient  idol.8  Mount  Kasius  di- 
vides Egypt  from  Syria 9  and  Judea,10  and  the  Arab  Cloud-god  n 
was  named  Kuzah.  Koze  is  Edomite  Zeus.  Nehemia  vii.  63, 
gives  "Akws,  a  man's  name. 

The  Arab  God  Koze,  "  the  Idumeans  think  him  God." — Josephus,  Ant. 
xv.  9. 

tributary."  This  is  likely  to  be  the  fact ;  and  this  is  a  great  help  to  understand  the  then 
condition  of  Egypt. 

1  Bocharis,  or  Bokkhoris  (in  Manetho). — Sayce's  Herod.,  I.  470;  Knotel,  System, 
p.  102:  Lauth,  Aegypt.  Chronol.  p.  176,  has  "Menophihis-Pheros-Bokkhoris,  Pharao 
des  Exodus,  1511-1491."  The  influence  of  Egyptian  and  Assyrian  students  has  tended 
towards  an  early  date  for  the  Exodus. 

2  August  Knotel  puts  it  B.C.  727. 

3  Eber,  actually  the  designation  of  a  district. — Konig,  Lehrgebiiude  der  Hebrais- 
chen  Sprache,  p.  21.  But  Konig  only  says  this  in  reference  to  the  east,  not  at  all  in 
reference  to  Abaris. 

4  2  Samuel,  v.  8 ;  psalm,  xix.  4,  5.  Septuagint.  The  elders  of  Israel  anointed  Daud 
at  Chebron,  'Hebron.     Heber  could  be  construed  from  Hebron! 

6  Abaris,  Ahavith. 
«  Gen.  xxiii.  2,  3. 

7  G,  ch,  hh,  'h  interchange,  like  k,  g,  ch.     Cabar,  Cabir. 

8  Univ.  Hist,  xviii.  387. 

a  Herodotus,  II.  15S  ;  Strabo,  760. 

10  Strabo,  7G0. 

11  lacchos. 


ISIS  IN  PHOENICIA.  243 

Joseplius  states  that  the  Hebrews  in  Egypt  were  forced  to 
build  Kessa.  Kesem  (Gosh-en)  is  said  to  have  been  the  abode 
of  the  Ebrews  (Hebrews)  in  the  mythic  period.  Judea  in 
Strabo's  time  extended  to  Mt.  Kasius.1  Ahsxvith  is  the  Hebrew 
speech,2  and  Abaris  was  the  fortified  post  of  the  Hyksos  on  the 
Egyptian  frontier.  Jerusalem  is  said,  in  the  Egyptian  narra- 
tive, to  have  been  attacked  from  Abaris  in  Egypt,  and  the 
Bible  account  admits  that  the  invaders  and  the  native  Iebus- 
ites  had  a  joint  occupation,  although  it  was  long  before  the 
Hebrews  got  possession  of  the  entire  city  Iebus  (Jerusalem). 

The  Initiated  of  Jupiter  Kasius  were  in  Pelusium.3  Abaris 
was  also  called  Typhon4  because  "  Typhon  cut  the  sinews  of 
Jove  on  Mt.  Kasius." 5  Achaz  reigned  at  Jerusalem  B.C.  743- 
727,  Iochaz,  609-608,  Ochozia,  888-887,  and  Ochozia  in  Israel, 
B.C.  900-899, — exhibiting  proper  names  based  on  the  name 
Koze  (or  Iacchos)  the  Arab  God  of  the  clouds  !  That  this  was 
the  Jewish  God  we  are  told  by  Juvenal  when  he  says  that  the 
Jews  adore  nothing  but  the  clouds  and  heaven's  divinity. 

They  adore  nothing  but  the  clouds  and  heaven*s  divinity. — Juv.  xiv.  97. 
THE  REPORT  OF  THE  SPIES  TO  MOSES.6 

To  Amasah  (Mase)  in  the  Desert  of  Pharan,  at  Kadesh  : 
"  Brave  the  people  settled  in  the  land,  and  cities  fortified, 
very  great ;  and,  too,  Sons  of  Anak  we  have  seen  there. 
Amalak  dwells  in  the  land  of  Negeb,  and  the  Khatti  and 
the  Iabusi  and  the  Amari  dwelling  in  the  mountains,  and  the 
Kanani '  settled  on  the  sea  and  as  far  as  Jordan's  bank."8 

i  Strabo,  760. 

2  Simonis  Introd.  p.  4 ;  Gen.  xiv.  2 ;  2  Sam.  xx.  14.  The  worshippers  of  Seth 
were  in  Abaris,  Pelusium  and  Tanis. 

3  Chwolsohn,  die  Ssabier,  II.  110 ;  quotes  Sextus  Empiricus.  The  name  Huksos  would 
seem  to  locate  these  Scourges  of  Egypt  not  far  from  Mt.  Kasius,  and  the  city  Kessa. 

4  Seth-Typhon.  Seth  was  the  God  of  the  Philistians.  In  the  230th  year  of 
Adam,  in  which  Seth  was  born,  is  the  year  100  of  the  Kain. — Syncellus,  I.  p.  l(i. 

5  Jos.  c.  Apion,  I.  ;  Apollodorus,  i.  6,  7 ;  Apollonius  Rhod.  ii.  1214  :  Mackay, 
Progress,  II.  80.  Joshua,  xv.  10,  mentions  Achsa.  There  are  also  Achaziah,  Chosah, 
and  Hakos,  or  Akos. — 1  Chron.  xxiv.  10;  xxvi.  24. 

Joshua,  xv.  4,  claims  to  the  River  of  Egypt,  which  is  not  quite  up  to  Mt.  Kasius. 

6  Compare  Mt.  Mas,  or  Mons  Masion  with  the  name  Mse,  MasO. 

7  AgenCr,  the  Phoenician  Bel,  or  At>'ni,  appears  to  have  given  an  impulse  to  the 
change  of  the  Phoenician  Ken  (or  Ogim)  into  Kanani  "  lowlanders  "  ;  for  the  tendency 
was,  at  one  time,  to  name  a  people  after  its  deity.  We  may  regard  Abel  and  Ken  as 
the  two  opposites  in  Palestine  dualism. 

8  Numbers,  xiii.  28,  29. 


244  THE   GEEBERS  OF  HEBRON. 

Go  not  up  (into  these  highlands)  for  Iahoh  is  not  in  your  midst.1  For  the 
Amalaqi  and  the  Kanani  are  there  in  your  front,  and  you  will  fall  hy  the  sword. 

And  the  Amaleqi  and  the  Kanani  who  dwelt  in  that  mountain  came  down 
and  struck  them  and  pounded  them  as  far  as  Chormah.'- — Numbers,  xiv.   45. 

And  Iesous  being  now  aged,  and  seeing  that  the  cities  of 
the  Chananites 3  were  not  easily  captured,  by  reason  of  the  se- 
curity of  the  places  in  which  they  were  and  the  strength  of 
the  walls,  which,  owing  to  the  natural  advantage  of  the  cities, 
the  surrounded  expected  to  keep  off  their  enemies  from  besieg- 
ing them  through  despair  of  taking  them  (for  the  Chananites, 
learning  that  the  Israeli  had  made  the  Exodus  out  of  Egypt  to 
their  destruction,4  were  during  all  that  time  at  work  making 
the  cities  stronger),  gathering  together  the  people  unto  Silo/' 
he  orders  an  assembly  .  .  .  He  said,  declaring  that  kings 
thirty  plus  one,  having  ventured  to  give  them  battle,  were 
overpowered,  and  that  every  army  whatever,  which  trusting  in 
its  own  force  entered  into  action,  was  destroyed,  so  that  no 
posterity  to  them  remained.  As  to  the  cities,  since  indeed 
some  have  been  taken,  others  required  time  and  a  long  siege, 
etc.  etc.  .  .  . 

And  Iesous,0  having  thus  said,  found  the  multitude  willing, 
and  sent  out  men  to  measure  their  country,  giving  them  some 
skilled  geometricians.7  There  were  such  under  the  Pharohs. 
Egyptian  land-surveyors  are  mentioned  in  an  inscription  on 
the  tomb  of  Seti.8 

Take  up  the  Ark  of  the  Covenant  and  cross  (the  river)  before  the  people.— 
Joshua,  iii.  6. 

1  They  had  left  the  ark  of  Iacfioh  behind  in  camp.— ibid.  xiv.  44.  Iachoh  is  a  man 
of  war.— Exodus,  xv.  3.     The  Book  of  the  Wars  of  Lu7ioh.—  Numbers,  xxi.  14. 

2  Hormah.  The  Phoenician  cities  ran  from  the  Mediterranean  at  Tyre  across 
Galilee  to  the  region  of  Jordan  in  late  times. 

3  Joshua,  xii.  1.    There  is  a  good  deal  of  mythos  connected  with  the  name  of  Ramses. 

4  Phoenicians,  Chna. 
s  Shilo. 

8  Joshua-ISsous. 

7  Josephus.  Ant.  v.  1.  20,  21.  Josephus  takes  care  to  show  that  the  Hebrews  knew 
geometry,  and  he  is  careful  not  to  tell  that  the  Jews  had  no  smith  in  Israel  (1  Sam. 
xiii.  19).  If  at  a  later  period  no  Israelite  could  obtain  a  spear  or  sword  except  Saul  and 
Jonathan,  how  could  the  Israelites  have  gone  out  of  Egypt  an  armed  host  ?— Exodus, 
xiii.  18  ;  xiv.  8.  It  would  not  be  strange  if  the  Temple  scribes  had  chosen  to  see  a 
likeness  between  the  names  Akoub  or  Iakoub  and  the  Egyptian  Kouphu  the  builder  of 
the  Great  Pyramid.  Where  a  political  motive  is  the  leading  one,  it  is  not  probable 
that  Asiatics  would  have  chronological  scruples  ;  particularly  if  one  is  a  fictitious  char- 
acter or  a  deity-name  euhemerised. 

8  Brugsch,  II.  41. 


ISIS  IN  PHOENICIA.  245 

"  And  they  began  the  calumnies  against  us  to  be  sure  in 
Egypt.1  And  some  wishing  to  favor  them  undertook  to  per- 
vert the  truth,  not  admitting  the  coming  of  our  progenitors  into 
Egypt  as  it  really  happened,  nor  speaking  truth  about  the  Exodus. 
And  they  took  up  many  causes  of  enmity  and  ill-will.  The 
first  thing  was  that  our  ancestors  grew  powerful  in  their  coun- 
try and,  removing  therefrom  into  their  own,  were  again  suc- 
cessful." ~  These  words  reveal  a  great  deal.  They  admit  that 
the  Jewish  story  of  the  Hebrew  entrance  into  Egypt  and  their 
Exodus  from  Egypt  was  already  denied  in  the  first  century.3 
Strabo,  however,  had  heard,  at  Jerusalem  or  elsewhere,  that 
the  Moses  was  one  of  the  Egyptian  priests,4  that  the  Ioudaioi 
(Iaudi,  from  And,  Ad)  5  were  descended  from  the  Egyptians/' 
that  Judaea  (Adah,  Adaia)  was  inhabited  by  mixed  races  of 
Arabs,  Phoenicians  and  Egyptians,  and  that  (as  Juvenal  said) 
they  had  no  image.  As  this  was  about  B.C.  50,  it  was  high 
time  for  Strabo  to  have  heard  of  it.  He  holds  that  the  Jewish 
idea  of  the  Deity  is  "  this  one  (unity)  which  surrounds  us  all 
and  earth  and  sea,  which  we  call  heaven  and  kosmos  and  the 
essence  (phiisis)  of  the  intelligible  entities."  7  A  most  intelli- 
gible description  of  Judaism  !  Theism  at  the  root  of  the  Intel- 
ligible Entities !  Rather  Platonic. 

In  endeavoring  to  connect  the  Exodus  of  the  Israelite 
Iaudi  (the  name  Iaudi  is  taken  from  E.  Schrader,  Die  Keilin- 
schriften  und  das  Alte  Testament,  p.  188)  with  the  Egyptian 
history  we  must  leave  out  of  the  account  Manetho's  narrative 
of  the  expulsion  of  the  Hyksos.  It  is  only  by  means  of  the  in- 
terpolations of  Josephus  that  it  has  appeared  to  describe  the 
Exodus  of  the  Israelites.     Manetho  never  represents  the  Hyk- 

1  f or  fiiv  aiyvimov,  a  better  reading  perhaps  would  be  /xiv  iv  alyvnTw  ;  reading  "in- 
deed in  Egypt." 

-  Jos.  contra  Apion,  I.  p.  1051.  If  Manetho  had  mentioned  the  Exodus  as  described 
in  the  Old  Testament  Eusebius  would  not  have  been  silent  about  it.  He  merely  quotes 
Josephus,  who  claims  in  his  own  favor  a  disputed  point. 

a  The  scribe's  national  bias  appears  in  the  words  :  Alohim  sent  me  before  you  to 
place  for  you  a  residuum  (a  posterity)  on  earth  ;  and  for  the  living,  for  you,  unto  a 
great  liberation  !— Gen.  xlv.  7.  That  is,  for  you  to  live  for  a  great  deliverance  !  In  the 
Saturn-Seph  religion  (the  Religion  of  Sephura)  they  adored  Suphis  or  Ioseph,  Sev. 

4  Hence  Initiated  into  the  Mysteries  ;  for  Moses  was  learned  in  all  the  sophia  of  the 
Egyptians. — Acts,  vii.  22. 

5  Ad  (Od) ;  the  altar  of  Ad. — Joshua,  xxii.  34. 

6  Josephus  denied  this,  as  we  have  seen.   The  circumcision  was  Egyptian  and  A  ra  1 ». 
'  Strabo,  760,  761.      He   here  agrees  with  Exodus  and  Juvenal.     The   Egyptian 

Kneph  represents  a  similar  idea.— Compare  Uhlemann,  Troth,  p.  26;  Kenrick,  I.  314. 


246  THE  GHEBERS  OF  HEBRON. 

sos  as  the  same  with  the  Jews,  although  Josephus  artfully 
slides  the  words  "  our  forefathers  "  into  the  account  which  he 
has  given,  apparently  on  Manetho's  authority.1  He  is  quoted 
by  Josephus  as  saying  that  the  Hyksos  established  them- 
selves in  Judaea  and  built  Jerusalem.  The  main  motive  of 
Josephus  is  plainly  to  be  seen  in  his  attempt,  in  his  reply  to 
Apion,  to  win  a  show  of  antiquity  and  former  greatness  for  his 
nation  that  had  always  been  a  subject  people,  according  to 
Tacitus,  of  Egypt  or  Mesopotamia,  with  the  exception  of  the 
period  when  the  Makkabees  reigned.  The  tribes  Judah  and 
Suineon  are  said  to  have  taken  Askalon  and  Azotos,2  but  not 
Gaza  and  Akkaron.3  This  is  the  furthest  position  that  Judas 
Makkabaeus  reached  in  his  first  campaign  to  the  South.  Jose- 
phus admits  that  Jerusalem  belonged  after  the  Exodus  to  the 
Beni  Ammon  and,  later,  to  the  Iebusim  down  to  Dauid's  time.4 
So  that  he  cannot  take  much  benefit  from  Manetho's  words, 
if  they  are  really  his,  for  Manetho  identifies  the  Hyksos  with 
the  Beni  Ammon,  Seirites,  or  the  Iebusites.  The  statement 
of  Herodotus 5  that  the  Shepherd  Phil'itios  (Philistios)  kept 
flocks  in  the  regions  near  the  Pyramids  in  the  time  of  Khufu- 
Kheopha  and  Khafra-Khephren  points  directly  to  the  incur- 
sions of  the  Philistines  or  Kefa  as  far  as  Ghizeh,  and  evidently 
gives  support  to  the  theory  of  a  Phoenician  dynasty  in  Egypt. 
The  unpopularity  of  these  Pyramid-builders  is  attested  both 
by  Herodotus,  II.  128,  and  by  Petrie's  account  of  the  way 
Khufu's  and  Khafra's  statues  were  smashed.6 

Josephus  tried  to  identify  the  Jews  with  the  Shepherds  of 
Syria,  and  in  this  follows  the  same  line  of  argument  that  the 
Jewish  scripture  follows  ;  but  his  aim  is  to  make  out  that  the 
Shepherds  left  Egypt  390  years  before  Danaus  went  to  Argos : 

'  Kenrick,  II.  158,  159,  267. 
-  the  name  Aseth  or  Asoth  ? 

3  Jos.  Ant.  v.  2,  4. 

4  Beniamin. — Jos.  Ant.  v.  5;  vii.  3.  1,  2. 

5  Herod.  II.  128.  Josephus  may  have  falsified  where  Manetho,  for  once,  was  tell- 
ing history.  He,  however,  charges  him  with  introducing  an  interpolated  king,  Amen- 
ophis. — Jos.  c.  Apion,  I.  26.  According  to  Manetho,  Rameses  is  son  of  Amenophis. — 
Ibid.  p.  1057.  Ramses  II.  is  son  of  Seti  I.  Having  thus  brought  Manetho's  exodus  to 
the  period  of  Ramses,  Josephus  rests,  content  with  denying  plumply  what  does  not 
suit  his  purpose.  What  now  is  to  be  said  of  Khufu,  Khafra  and  Menkara,  who  are 
placed  2000  years  after  their  time  by  Herodotus  and  Diodorus ;  so  Mr.  Sayce  says ! 
Rawlinson  places  the  Great  Pyramid  at  about  B.C.  2500. 

«  Petrie,  pp.  136,  217. 


ISIS  IN  PHCENICIA.  247 

which  has  a  mythical  aspect.1  And  what  he  maintains  con- 
cerning- Hiram  and  Solomon  has  a  similar  look.  So  with  Me- 
nander's  testimony  and  that  of  Dins,  as  related  by  Josephus  ; 
they  are  not  very  convincing.  It  is  far  different  when  he 
quotes  Berosus  to  the  campaign  of  Nabuchodorossar  in  Syria 
and  to  the  Babylonian  Captivity.  Here  we  come  to  something 
probable,  because  he  is  not  writing  about  his  own  nation,  but 
foreigners. 

The  mere  fact  that  Masa,  king  of  Moab,  fought  a  cam- 
paign against  the  king  of  Jerusalem  and  overcame  Iahoh  (as 
the  Moabite  Stone  records)  refutes  the  statement  (in  Joshua, 
xii.  6,  7 ;  xiii.  8,  9,  17,  25,  and  1  Chronicles,  v.  11)  that  the  He- 
brews conquered  that  territory  several  hundred  years  previ- 
ously ; 2  for,  about  B.C.  890,  Masa  recorded  his  victory  over  the 
Jews  on  the  Moabite  Stone  in  an  inscription  with  Tyrian  let- 
ters. If  Dibon  had  been  given  as  a  possession  by  Joshua  to 
the  Jewish  tribes  of  Reuben  and  Gad,  how  came  Masa  (Mesha) 
and  his  father  to  be  the  reigning  kings  there  as  late  as  the 
ninth  and  tenth  centuries  before  our  era  ?  The  third  part  of 
the  inscription,  which  is  less  legible,  mentions  a  subsequent 
war  against  the  Idumeans.3  This  looks  more  like  a,  Moabite 
territory  than  a  Hebrew  possession !  4  Jeremiah,  xxvii.  3, 
mentions  a  king  of  Moab  after  Josiah's  time, — in  spite  of  the 
pun  on  Mo-ab. — Genesis,  xix.  36,  37. 

In  an  early  period,  from  a  thousand  to  two  thousand  years 
before  our  era  there  may  have  been  writing  and  annals  ;  but 
the  systems  of  chronology  to  which  they  have  given  rise  have 
been  influenced  by  different  motives  in  different  minds  and 
countries,  and  sometimes  probably  by  uniform  theories  that 
transcended  local  and  national  boundaries.      The  most  unreli- 

1  According  to  Mr.  Sayce,  the  varieties  of  an  account  given  in  Herodotus,  III.  45, 
regarding  Polukrates  and  the  Samians  show  that  even  in  Samos,  where  a  library  had 
once  existed,  and  where  Herodotus  had  every  means  of  procuring  information,  events 
which  had  happened  hardly  a  century  before  were  differently  reported.  It  is  clear, 
therefore,  that  the  history  was  handed  down  by  tradition,  not  in  written  records  (see 
ch.  55).  So  at  Athens  it  was  possible  for  the  contemporaries  of  Herodotus  and  Thuk- 
udidea  to  doubt  which  of  the  two  sons  of  Peisistratos,  a  century  before,  was  the  elder 
(Thuk.  i.  20).— Sayce,  Herod.  250,256. 

a  Josh.  xv.  1-4. 

■<  Taylor,  Alphabet,  I.  210. 

4  Especially  if  we  remember  that  the  Hebrew  Bible  was  not  complete  without  the 
Book  of  Daniel  which  dates  at  least  as  late  as  the  middle  of  the  2nd  century  before  our 
era. 


248  THE  GHEBERS  OF  HEBRON. 

able  factor  at  such  remote  periods  was  man  himself.  When 
however  we  come  to  a  later  period,  hear  Lepsius.  "  Criticism 
was  completely  out  of  their  sphere,  historical  as  well  as  philo- 
logical ;  and  when,  nevertheless,  we  do  meet  with  it,  it  is 
generally  unsatisfactory,  and  even  from  the  most  distinguished 
writers,  astonishingly  feeble.  The  school  of  professional  Alex- 
andrian critics  is  by  no  means  excepted.  We  find  the  most 
striking  examples  of  this,  rjarticularly  in  the  Christian  chro- 
nologists,  who  were  not  wanting  either  in  abundance  of  authori- 
ties, nor  in  extensive  learning  and  honest  intention.1  But  we 
have  actually  seen,  from  the  example  of  Josephus,  as  well  as 
from  earlier  and  later  authors,  how  the  opinion  above  men- 
tioned, of  the  identity  of  the  Hyksos  with  the  Jews,  really 
gained  admittance  from  various  very  superficial  foundations, 
and  yet  Josephus  belonged  undoubtedly  to  the  most  learned 
antiquarians 2  whom  we  can  place  under  our  observation  here.3 
"  The  necessity  for  an  agreement  between  the  Christian- Jewish 
and  the  Egyptian  computation  of  time  produced,  towards  the 
end  of  the  third,  or  the  beginning  of  the  fourth  century,  two 
spurious  writings  :  first,  the  Old  Chronicle,  which  retained  the 
Egyptian  cyclical  point  of  view,  that,  namely,  of  the  history  of 
the  gods,  and  even  extended  it,  yet  in  such  a  manner  that  the 
means  of  reduction  was  suggested  by  which  these  large  num- 
bers might  be  compressed  into  the  period  assumed  as  that 
given  by  Moses  for  the  time  since  Adam.4  With  the  same  end 
in  view  the  first  15  dynasties  of  man  were  transformed  into  15 
generations.  The  next  spurious  work,  the  Sothis,  professed  to 
be  Manethonic ;  and  could  do  this  more  easily  because  a  long 
time  had  elapsed  since  the  genuine  history  had  been  lost.  This 
writing  proceeded  upon  the  same  road  as  the  Old  Chronicle. 
By  means  of  alterations  and  abbreviations  it  reduced  the  Egyp- 
tian numbers  to  certain  epochs,  which  were  considered  as  Bib- 
lical, and  on  the  other  hand  partly  abandoned  the  Cyclical 
basis.  Eusebius,  who  wrote  in  the  fourth  century,  was  deceived 
by  both  these  writings  and  endeavored  to  make  their  state- 

1  probably  intense  partisans,  and  not  wholly  without  personal  motives. 

2  Lepsius  is  more  charitable  to  Josephus  than  the  author  has  been. 

3  Lepsius,  Letters,  p.  487.  Syncellus,  in  the  8th  century,  a.jx,  follows  the  false 
Sothis.— ibid.  p.  490.  Lepsius,  p.  494,  thinks  B.C.  3893  the  first  year  of  Menes.  Lauth 
locates  Menes  in  Memphis  B.C.  4125. 

4  Lepsius  must  assume  that  Adam's  successors  could  record  events,  or  else  that  this 
piece  of  information  was  handed  down  by  Arab  tradition  ! — Lepsius,  p.  458. 


ISIS  IN  PIKENICIA.  249 

ments  agree  with  the  genuine  Manethonic  lists."1  "The 
arrangements  proposed  by  the  Book  of  Sothis  and  by  Syn- 
cellus  agree  strictly  with  those  of  Eusebius  ;  they  give  also 
two  national  dynasties  before  the  Shepherds  ;  but  it  is  easy  to 
see  that  the  lists  of  names  that  they  bring  to  these  national 
dynasties  do  not  deserve  any  confidence."2  If  a  nation  loses 
its  monuments,  either  through  its  own  fault  or  through  cir- 
cumstances, it  will  be  unable  to  preserve  its  history,  which 
becomes  confused  and  traditionary,  and  in  place  of  the  purely 
historical  account  which  it  has  lost,  it  obtains,  at  the  best,  an- 
other principle  of  internal  order ;  a  poetic-mythological,  as 
with  the  Greeks  ;  a  philosophic-mythological,  as  with  the  In- 
dians ;  or  a  religious  one,  as  with  the  Israelites;  but  it  always 
loses  its  original  value  as  a  reproduction  of  a  series  of  real 
facts.8 

In  Homer's  Iliad  we  find  these  Phoenician  names  :  Agenor 
(xi.  59),  Phoinix  (ix.  168),  the  Paver  Iardan  in  Krete,  the  R. 
Sangarius  in  Phrygia,  Aphareus  the  name  of  a  leader,  Meriones 
(II.  v.),  Gargarus  (compare  the  Hebrew  name  Karkar  or  Khar- 
khor,  Gara, — Judg.  iii.  15 — also  Beth  Kar),  the  R.  Iardan  (II. 
vii.  135) ;  and  the  intercourse  between  Troja  and  Sidon  is  shown 
to  have  been  over  the  broad  sea  in  Iliad  vi.  291.  In  the 
Odyssey,  viii.  100,  Akroneus  appears.  Compare  Akkaron,  Ek- 
ron,  the  Philistian  city.  Greek  trading  with  Egypt,  Libya 
and  Egyptian  Thebes  is  seen  in  Odyssey  iv.  80,  130.  Akkaron 
is  seen  in  Joshua,  xix.  43.  The  Hebrew  Iachi  (Life)  is  likewise 
the  source  of  the  Name  Iacchos. 

Iahoh  thundered  from  the  heavens. — 2  Samuel,  xxii.  14. 
Zeus  thundered  greatly  from  Ida. — Homer,  II.  viii.  75. 

Ilium,1  Kadmus  s  and  Phoinix  6  are  names,  like  Dor,  that  con- 
nect Syria  with  Asia  Minor,  Kyprus,  Krete  and  Greece.  The 
Syrian  myths  were  common  to  the  Kilikians,7  who  lived  north 

1  Lepsius,  Letters,  p.  498.     Bohn. 

2  Les  arrangements  proposes  par  le  livre  de  Sothis  et  par  le  Syncelle  s'accordent  a 
la  rigeuenr  avec  ceux  d'Eusebe,  etc. — Chabas,  les  Pasteurs,  p.  15. 

s  Lepsius,  Letters,  Introd.  to  the  Chronol.  of  the  Egyptians,  p.  368. 
4  Compare  II,  El,  Eli  :  the  city  Elaeus  at  the  entrance  of  the  Dardanelles. 
6  Kadrnah  means    "to  the  east."     Kadmah.— Gen.  xxv.   15.     Kadmath.— Joshua, 
xiii.  IS.     Kadimah,  a  district,  further  east,     mi  kedem  "from  the  east." 

6  a  palm. 

7  Strabo,  fi26.    "  Others  in  Kilikia  and  certain  ones  in  Syria  make  up  this  particular 
myth." — Strabo,  0:20. 


250  THE  QHEBERS  OF  HEBRON. 

of  Kypras,  from  Tarsus  westward.  Then  we  have  a  migration 
from  the  Orontes  and  Kilikia  through  the  countries  repre- 
sented by  the  names  Lud,  Kar,  and  Mus,  into  Phrygia,  past 
Tereia  and  Troia  to  the  Propontis,  thence  to  Thrake,  Boeotia 
and  Thebes.  Phoenician  (or  Khetian)  arts  passed  up  to  Kap- 
padokia  and  the  Black  Sea,  associated  with  such  Syro-Phwnician 
and  Hebrew  ideas  as  are  found  in  the  drama  of  Iphigeneia  at 
Taurus  :  namely,  not  to  touch  a  corpse,  nor  even  a  child-bed, 
nor  even  lightly  with  his  hands  touch  a  dead  body.1  Do  not 
shave  a  spot  between  your  eyes  for  one  dead. — Deuteron.  xiv.  1. 
No  Hebrew  priest  was  allowed  to  be  contaminated  for  the 
dead,  except  in  certain  cases ;  and  the  Highpriest  must  not  go 
to  any  corpses  of  the  dead.  In  the  note  1,  it  will  be  seen  that 
these  notions  extended  from  the  Black  Sea  down  through  Syria 
to  India:  mater  sit  immunda  per  puerperium,  and  continues 
so  for  7  days. — Leviticus,  xii.  2,  4 ;  Lightfoot,  734. 

1  Euripides,  Iphig.  in  Taur.  3S1,  3S2.  If  any  priest  of  Byblus  (in  Syria)  should 
look  on  a  corpse  he  stays  away  that  day  from  the  temple ;  and  he  goes  there  the  next 
day  but  one  after  having  purified  himself.  All  the  relatives  of  the  deceased  are  impure 
and  keep  away  from  the  temple  for  thirty  days,  when,  having  shaved  their  heads,  they 
enter  it.  Before  doing  this  it  is  unholy  for  them  to  enter. — Lucian,  de  Dea  Syria,  53. 
The  Hindus  also  have  this  horror  at  the  remains,  of  all  that  has  been  alive. — Jacolliot, 
Fakirs,  198.  So  too  the  Jews-. —Numbers,  ix.  6,  7.  The  Hindus,  like  the  people  of 
Tauris  and  the  Syrians,  regarded  a  child-bed  as  defilement.  "  There  comes  a  new  life 
into  the  world,  and  in  those  sacred  hours  when  a  mother  trembles  between  this  world 
and  the  next,  she  is  usually  treated  like  a  thing,  even  in  the  best  orthodox  Hindu- Pagan 
families.  She  is  put  into  the  worst  room,  probably,  and  for  days  and  weeks  no  one  is 
allowed  to  go  near  her.  The  air  of  the  roo"m  may  be  like  that  of  a  miniature  black-hole 
of  Calcutta,  and  yet  there  is  no  attempt  made  to  purify  it.  She  has  only  coarse  food  ; 
any  touch  of  this  mother  by  other  members  of  the  household  is  pollution."  Rev. 
Joseph  Cook,  Lecture.  Boston  Daily  Advertiser,  March  1 3,  1883.  Nimirum,  hae  sunt 
magnae  et  mirae,  illae  res  quas  Deus  patrat  in  formatione  infantis. — R.  Jochanan  ; 
Wagenseil's  Sota,  p.  71 ;  Lightfoot,  Hor.  Heb.  619,  806.  Childbirth  makes  a  woman 
unclean  seven  days.  During  her  purification,  which  lasts  thirty-three  days,  she  is  to 
touch  no  hallowed  thing,  and  is  not  allowed  to  visit  the  Temple. — Leviticus,  xii.  2,  4; 
Epistle  of  Jeremiah  (Baruch,  vi.  29)  29.  No  one  could  die  or  be  delivered  of  an  infant 
within  the  sacred  grove  of  ^Esculapius. — Pausanias,  II.  27,  2.  We  now  see  what  defiled 
the  Jewish  temple,  when  dead  men's  bones  were  strewn  there,  as  Josephus  relates. 
The  Hebrew  Deity  was  the  God  of  Life,  not  the  God  of  the  dead  bodies. 

In  the  Vedic  period,  on  the  day  when  the  corpse  of  a  Hindu  was  burned  the  rela- 
tives bathed.  The  following  ten  days  were  days  of  mourning,  or,  as  they  were  after- 
wards called,  days  of  impurity,  when  the  mourners  withdrew  from  contact  with  the 
world.  After  the  collection  of  the  ashes,  they  bathed  and  offered  a  A'raddha  to  the  de- 
parted.— Max  Midler,  234.  They  stuck  to  Bal  Pour  and  ate  the  sacrifices  of  the  dead. 
— Psalm,  cvi.  28.  The  funeral  feast  was  a  Babylonian  institution. — Epistle  of  Jere- 
miah, 32.  The  feasts  given  to  those  invited  to  assist  at  a  jS'raddha  were  sometimes 
very  sumptuous,  and  meat  was  eaten,  even  the  killing  and  eating  a  cow  was  allowed  at 
them.— Max  Muller,  241,  375,  376 ;  Monier  Williams,  Ind.  Wisd.  207,  208,  253-256. 


ISIS  IN  PHOENICIA.  251 

Kyprus  is  visible  from  Brumanah  in  Syria,  in  the  Lebanon 
about  four  hours'  distance  from  Beirut,  and  on  the  death  of 
one  of  the  family  of  the  emir  of  the  village,  the  people  were 
not  permitted  to  wash  their  clothes  for  40  days.  This  was  the 
custom.1  In  most  respects  the  Jew  and  Moslem  did  not  differ. 
Neither  can  eat  the  flesh  with  any  of  its  blood  left  in  it ;  the 
hare  defiles  the  Moslem,  and  the  Jew  was  forbidden  to  eat  it.2 
Like  the  Moslems  and  Hindus,  Jacob  had  four  wives. 

The  accident  is  this.     He  is  not  pure  ;  for  he  is  unclean. — 1  Samuel,  xx.  26. 

Homer  mentions  Arubas,  a  Phcenikian  from  Sidon.3  Homer 
also  has  the  name  Kebriones  (II.  viii.  317)  which  is  the  Phoeni- 
cian and  Hebrew  Gabor  (and  Akbar).  In  Pihodes  whole  layers 
of  discoveries  have  a  purely  Phoenician  character.4  Agenor, 
Assaeus,  Phoinix  (Iliad,  ix.  168)  point  at  once  to  Phoenicia. 
Kebriones'  is  formed  from  Kabar. 

From  Syria  in  different  currents  Semites  penetrated  into 
the  peninsula  of  Asia  Minor,  the  Lydians  to  the  Hermus- 
valley,  the  Phoenicians  to  the  south  coast.  The  first  emigra- 
tion of  the  Phoenicians  from  their  narrow  native  land  was  to 
the  shore  of  the  sea  of  Cyprus  (Kupros)  to  the  lands  at  the 
southern  foot  of  Taurus.  They  entered  by  sea  and  by  land  ; 
Kilikia,  the  nearest  border-land,  became  a  portion  of  Phoenicia, 
and  in  the  mountains  of  Lukia  (Lycia)  a  race  related  to  them, 
the  Solumi,  firmly  established  themselves.  In  the  regions 
most  thickly  settled  by  Phoenicians  the  races  mingled  so  that 
the  true  nationality  could  appear  doubtful.  Such  mixed  races 
were  known  also  to  the  ancient  inhabitants  of  Asia  Minor  and 
to  them  the  Karians  belonged  first.  Astura  was  a  Phoenician 
city  on  the  Karian  coast  opposite  Rhodes.  Phoenicians  and 
Karians  are  in  the  oldest  history  of  the  peoples  of  the  archipel- 


1  Syria  and  the  Holy  Land,  pp.  83,  85.  See  Meuschen,  p.  937 ;  Levit.  xii.  2,  4 ; 
xxi.  2,  3;  Numb.  ix.  6.  7;  xix.  11,  13;  Euripides,  Alkest.,  21,  22,  99-101;  Hippolyt., 
1  137. 

2  Syria  and  the  Holy  Land,  p.  292  ;  Levit.  xi.  6. 

3  Odyssey,  xv.  326.  Compare  the  Hebrew  name  Arba. — Joshua,  xiv.  15.  The 
lion  is  an  Eastern  symbol  of  the  Sun,  Mithra.  The  fore  part  of  a  lion  devouring  his 
prey  is  found  on  the  early  coinage  of  the  cities  of  Western  Asia  Minor,  which  M.  Fran- 
cis Lenormant  considers  to  have  been  struck  in  Ionia. — Lenormant,  l'Apulie  et  la  Lu- 
canie,  II.  390-398. 

*  Milohhoefer,  p.  125. 


252  THE  GHEBERS  OF  HEBRON. 

ago  1  indissolubly  connected  tog-ether.2    Homer,  Iliad,   v.    9, 
has  a  Trojan  named  Dar-es. 

The  name  Dardanus  shows  that  the  Assyrian  and  Syrian 
Herakles  (Melicertes,  Melcarth),  was  very  anciently  known  at 
Smyrna  and  Ephesus,  as  well  as  to  the  Trojans  and  Jews,  by 
his  name  Adar,  which  is  a  name  of  the  Phoenician  Herakles- 
Moloch,  that  of  a  Jewish  month,  is  retained  in  two  places  as 
the  name  of  Dor  in  Palestine  and  is  identical  with  the  names 
Adar  (1  Chron.  viii.  3,  15),  Adar-melech,  Adar's  tower  (Gen. 
xxxv.  21),  DAEius,  Dopois  and  the  Dorians.  The  Phrygian 
Herakles  is  the  Phoenician.  He  took  the  city  Ilion.  Ach,  the 
name  of  the  Achaians,3  resembles  Iach,  Achis,  Agis  and  Ang, 
means  fire  in  Hebrew,  and  the  Syrians,  Hebrews,  Moabites  and 
Achgeans  were  all  Sabian  fire  worshippers.  Dardanus  is  said 
to  have  taught  the  Mysteries  of  the  Mother  of  the  Gods,  that 
appear  to  be  the  Mysteries  of  the  Kabiri.  "  Among  the  ancient 
population,  the  Phrygians,  Semitic  immigrants  from  the  Eu- 
phrates had  pushed  in,  pressing  to  the  west  along  the  Halys- 
valley,  especially  in  the  fruitful  lowlands  of  the  Hermos- 
stream,  where  they  disappeared  among  older  clans  of  Pelasgic 
origin.  Thus  the  race  of  Ludians  was  formed  upon  the  basis 
of  a  population  related  to  the  Phrygians  and  Armenians."  4 
The  Ludians  derived  their  first  dynasty  of  rulers  from  Atus,  or 
Atys,  a  deity  belonging  to  the  circle  of  the  Mountain-Mother, 
whose  worship  with  its  infuriating  music  filled  the  whole  up- 
land country  of  Lydia  and  Phrygia.5 

The  Pelopids  were  by  descent  Phrygian  Thrakians.  The 
affinities  of  the  Thrakians  lie  with  the  Slavs  and  Lithua- 
nians on  the  one  side  and  in  other  directions  with  Iranians  and 
Greeks.6  The  line  of  connection  between  Phrygian  and  the 
other  Aryan  languages  would  seem  to  have  been  Pelasgian, 
Sclavonian,  Sarmatian,  Turanian,  Median.  Mr.  A.  H.  Sayce 
says  :  "  The  scanty  relics  of  the  Aryan  languages  of  Asia  Minor 
found  in  inscriptions  and  the  glosses  of  Greek  grammarians 
belong  to  the  Western  division  of  the  (Aryan)  family,  and  thus 

1  Compare  E.  Curtius,  Griech.  Gesch.  I.  48-58.  Kadmeia,  a  citadel  founded  by 
Kadmus.— ibid.  I.  80,  81. 

2  Curtius,  I.  38,  50. 

3  Primitive  Achaians  were  in  Kyprus  and  in  Krete. — ib.  I.  83. 

*  ib.  I.  67 ;  Rinck,  Relig.  d.  Hellenen,  I.  121. 

*  Curtius,  I.  67. 

«  Academy,  Dec.  29,  1883.     A.  T.  Evans  ;  August  23:  1S84,  p.  127. 


ISIS  IN  PHOENICIA.  253 

bear  out  the  old  traditions  which  made  Lydians,  Kariaus,  Mys- 
ians  and  Phrygians  brethren  one  of  the  other,  which  derived 
the  Mysians  from  Thrace  (Thrake)  and  saw  in  the  Phrygians 
the  Thracian  Briges.  The  Halys  formed  the  eastern  boundary 
of  Aryan  domination  in  Asia  Minor  ;  the  country  beyond  was 
possessed  by  Alarodians,1  certainly  by  tribes  not  of  the  Aryan 
stock."  Mr.  Sayce  remarks  that  the  Medes  had  not  advanced 
from  the  west  so  far  as  Media  Rhagiana  before  the  ninth  cen- 
tury B.C.2  The  Pelasgians  may  be  traced  step  by  step  to  a 
primitive  settlement  in  Media.  The  Thracians,  Getae,  Scuthae 
and  Sauromatae  were  so  many  links  in  a  long  chain  connecting 
the  Pelasgians  with  Media,  the  Sauromatae  were  at  least  in 
part  allied  to  the  Sclavonians,  and  the  Pelasgian  was  unques- 
tionably most  nearly  allied  to  the  Sclavonian.  The  Sclavonians 
originally  dwelt  in  the  north  of  Media  in  the  countries  close  to 
Assyria,  and  Sclavonian  is  the  point  of  transition  from  the 
Semitic  to  the  Indo-Germanic  languages.3  Movers,  Phonizier, 
I.  20,  points  to  an  expansion  of  the  Phoenician  race  into  Thrake 
and  the  neighboring  islands,  and  the  festival  of  the  Adonia  was 
celebrated  in  Macedonia. — ibid.  21.  Then  we  find  the  worship 
of  Zahara,  Zaretis,  or  Zaharet,  in  the  north  Aegean  and  in 
Thrake,  where  the  Thrakian  Venus  was  called  Zerunthia. — ibid. 
22.  The  Phoenicians  preceded  the  Greeks  in  their  settlements 
along  the  coasts  of  Asia  Minor  from  Kilikia  and  Karia  to 
Troja  and  Thrake. 

The  Beni  Kadm  were  in  arms  and  pitched  their  tents  in  the 
valley  Izrael.4  Kadmos  was  from  Samothrake,  and,  as  his  name 
shows  a  Hero  equivalent  to  Hermes.5 

Numenius  believed  that  the  wisdom  of  Greece  flowed  origi- 
nally from  an  Eastern  source.  He  referred  Plato  to  Pythag- 
oras, and  Pythagoras  to  the  sages  of  the  East.6  The  Adonis 
worship  is  traced  to  Babylon  where  Hea7  ruled  over  water  and 
Hades.8  Adonis  in  Hades  is  Pluto  (represented  as  Bacchus 
with  cloven  foot  and  horns),  and  Zeus  sent  Iris  (the  Lunar 

1  from  the  Kaukasus. 

"-  A.  H.  Sayce,  II.  71,  72. 

s  Dunlap,  Vestiges,  p.  323. 

4  Judges,  vi.  33. 

6  Gerhard,  p.  261.     The  Hermes-worship  came  from  Samothrake.— ibid.  262. 

'  Hitter,  Hist.  Phil.  iv.  512 ;  Eusebius,  pr.  ev.  ix.  7  ;  x.  10 ;  xiv.  5. 

r  Is  it  not  Chia,  the  God  of  life,  Iacchos  in  Hades  ?  Iah  or  Ea  ! 

6  Dunlap,  Sod,  I.  28.  note  2 ;  Hesiod,  Theog.  783,  786. 


254  THE  GIIEBEBS  OF  HEBRON. 

Goddess  Iriah,  Kacliel)  to  bring-  up  the  subterranean  water. 
The  Babylonian  cylinder  in  the  British  Museum,  which  has 
been  said  to  be  a  representation  of  Adam  and  Eve  tempted  by 
the  Serpent  to  pluck  the  apple  and  eat,  may  perhaps  be  a 
Plutonian  or  Dionysiac x  emblem  having-  the  horns  of  Diony- 
sus-Iacchos  and  the  pine-tree  as  well  as  the  serpent.  But  as 
the  serpent  is  a  chthonian  emblem  among  the  Etruskans,  the 
scene  seems  to  refer  to  the  Hesperides  Garden  or  some  gloomy 
spot  below,  and  the  two  figures  may  represent  the  priest  and 
priestess  in  the  Mysteries  of  Proserpine  when  they  disappear 
below  ;  after  which  they  reappear,  and  their  appearance  sym- 
bolises the  return  of  life  to  the  earth,  of  which  the  two  pine- 
cones  at  the  end  of  the  lowest  branches  of  that  most  forlorn 
tree  may  indicate  the  first  budding  in  the  realm  of  Hades. 
But  the  horns  point  to  Lunus  or  Sin,  the  Osiris-Dionysus. 
This  Babylonian  cylinder  representing  the  two  figures  clothed 
cannot  indicate  Adam  and  Eve,  as  both  were  naked ;  as  the 
custom  was  to  represent  (the  spirits)  Dionysus  and  Demeter, 
the  mother  of  every  living.  As  the  serpent  did  not  necessarily 
signify  the  Evil  principle,  but  was  a  symbol  of  the  spirit  in 
the  Mysteries  ;  it  is  a  fair  inference  that  the  third  chapter  of 
Genesis  and  the  whole  Pentateuch  point  to  a  late  period  of 
the  Dionysus-worship  between  B.C.  150  and  B.C.  85,  when  it  was 
possible  to  mould  the  Old  Testament  religion  into  a  positive 
form. 

"  to.  fxvarwv  S'  opyt  evTv)(r)o   lomv. 

The  Two  Great  Principia,  Apasson  and  Taautha,  the  Taaut 
(Chochmah)  and  the  Bena,  Bel  and  Mulitta,  Adonis  and  Venus, 
Moloch  and  Melechet,  Am5n  and  Mene  (Minerva),  Attis  and 
Athena,  were  translated  from  the  Euphrates  and  the  Jordan 
into  the  Mythologies  of  Asia  Minor,  Egypt,  Carthage,  Greece 
and  Italy.  Adam  and  Eua  (the  Mighty  Mother)  were  incor- 
porated in  the  Mysteries  of  the  '  entire  inhabited  earth.'  The 
oriental  philosophy  of  dualism  in  the  Mysteries  before  Christ 
became  extended  beyond  Palestine,  as  Christianism  afterwards 
was.  Thus  in  these  Mysteries  that  were  carried  from  Arabia 
to  the  West  we  behold  the  beginning  of  that  unification  that 

1  Orpheus  is  Dionysus  Melampous,  who  founded  his  own  Mysteries.— Nork,  Rcal- 
Worterbuch,  III.  p.  350.  The  clothing  is  as  great  an  objection  to  the  Dionysus  hy- 
pothesis as  it  is  to  the  supposition  that  Adam  is  meant. 


ISIS  IN  PHOENICIA.  255 

the  Roman  Empire  politically  accomplished,  that  the  Christian 
Church  aimed  at,  the  Paulinist  of  Asia  contemplated,  and  Philo 
Judaeus  forecasted.  They  all  adored  Astarta  (Aphrodite,  with 
Her  doves).1 — 1  Kings,  xi.  33.  Adonis  is  the  God  of  water  and 
corn.2  The  Beni  Don  3  lived  in  the  midst  of  Adonis-revivals 
and  Lebanon  reminiscences  ;  for  this  tribe  dwelt  in  the  Leba- 
non.4 Moses  wrote  Dan  5  as  the  name  in  Abrahm's  time,' 
which  contradicts  Judges,  xviii.  29,  and  thus  discredits  the 
written  account.  When  in  a  drought ?  Adonis  was  MOURNED,  he 
was  called  Bacchus,  from  the  Hebrew  Bacoth,  Mournings. 

Oreb  (2~lJ?)  means  the  West,  the  dwellers  in  the  West,  the 
Hesperides.  The  nii?  Ereb,  Erebus,  is  the  Tamas 8  of  Hades, 
where  Orpheus,  the  Bephaim,  and  Erebenna  Night  dwelt. 
Orpheus  is  the  Chthonian  Bacchus  Liber,9  and  Libera  is  the 
Euru-Dikc.  Kiriath  Arba  is  a  city  of  the  Western  Palestine, 
the  ancient  Chebron  or  'Hebron.  Take  the  b  in  Orb  (2*:^), 
pronounce  it  a  v,  and  we  have  Orva,  Orfa,  Orfe,  Orfeus,  the 
Dionysus  orphneus.10  Pronounce  the  Hebrew  B,  V,  in  Binah, 
and  we  get  the  Roman  Venus. 

In  the  midst  of  the  rock  there  is  a  dark  cave 

Toicards  theWest,  turned  to  Erebus. — Homer,  Odyssey,  xii.  80,  81. 

M.  Lenormant  exhibits  the  resurrection-idea  in  the  Diony- 
siac  Mysteries  in  the  eighth  century  before  Christ.  If  then  the 
scribes,  sitting  in  the  seat  of  Moses,  do  not  in  the  Pentateuch 

1  Milchhoefer,  Anfiinge  der  Kimst  in  Griechenland,  p.  8. 

2  Compare  psalm,  lxv.  9. 

3  Dan,  pronounced  Don.  We  give  the  forms  of  the  name,  Adan,  Adon,  Tanacfi, 
Atan,  Tan,  Tanis,  Atuuis,  Tunis,  Tunes ;  compare  the  city  names  Adana,  Danah  and 
Tuana.—  See  the  Academy,  No.  535,  p.  102.  "Tenedos"  (Tan's  seat),  Atten's  abode, 
"was  left  behind." — Quint.  Smyr.  vi.  407. 

4  Judges,  xviii.  27,  28,  29 ;  compare  Munk,  Palestine,  p.  33.  See  Joshua,  xiii.  0  ; 
xvii.  18. 

5  These  Danites  in  the  Lebanon  or  near  Ekron  and  Asdod  are  likely  to  have  adored 
Bal  Adonis  ami  the  fair-ankled  Danae,  the  Venus. — See  Ezekiel,  viii.  5. 

6  Genesis,  xiv.  14  ;  Deuteron.  xxxiv.  1. 

7  Joel,  i.  9,  10,  13,  14;  Zachariah,  xii.  11. 

8  Tamaseion,  Tamaseum,  the  Garden  of  Hades. 

»  F.  Nork,  Real-Worterbuch,  III.  350.  OrphnS  is  Darkness.  2~\]}  is  dark,  evening. 
Oreph  in  Isaiah,  lxvi.  3,  means  Destroyer,  Killer.  Darkness  belongs  in  Erebus. — 
Quint.  Smyrn.,  xii.  117.     At  dark  Pluto  carried  off" Proserpina. 

10  from  orphnos,  dark.  The  ideas  orbus,  destitute,  empty,  bereft,  deprived,  uidua- 
tus  are  also  connected  with  Hades  and  Orpheus.  Urpha  in  New  Persian  means  fire. — 
Nork,  Hebr.  Worterbuch,  p.  21. 


256  THE  GHEBERS  OF  HEBRON. 

once  mention  the  resurrection  of  the  dead,  while  the  Prophets, 
Psalms  and  Job  are  full  of  it,  indifference  to  this  great  Pharisee 
doctrine  is  undoubtedly  owing  to  the  influence  of  the  Sadukean 
opinions  at  the  Court  of  the  Jewish  Highpriest,  and  furnishes 
an  approximate  date  for  the  Pentateuch.  It  is  rather  surpris- 
ing that  the  Egyptian  "  Book  of  the  Dead  "  should  unite  the 
departed  souls  with  Osiris  in  heaven,  and  that  Moses,  who  is 
assumed  to  have  brought  the  Mysteries  out  of  Egypt,  should 
keep  his  mouth  closed  tight  in  regard  to  the  ascension  of  de- 
parted souls.  It  is  a  fact  that  the  eschatology,  the  doctrine  of 
the  End  of  the  world,1  appears  in  Genesis,  xlix.  1. 

It  is  perfectly  clear  that  the  great  mass  of  Levitical  legisla- 
tion, with  the  ritual  entirely  constructed  for  the  sanctuary  of 
the  ark  and  the  priests  of  the  house  of  Aaron,  cannot  have  had 
practical  currency  and  recognition  in  the  Northern  Kingdom.2 
The  priests  could  not  have  stultified  themselves  by  accepting 
the  authority  of  a  code  according  to  which  their  whole  worship 
was  schismatic  ;  nor  can  the  code  have  been  the  basis  of  pop- 
ular faith  or  prophetic  doctrine,  since  Elijah  and  Elisha  had 
no  quarrel  with  the  sanctuaries  of  their  nation.  Hosea  him- 
self, in  his  bitter  complaints  against  the  priests,  never  up- 
braids them  as  schismatic  usurpers  of  an  illegitimate  authority, 
but  speaks  of  them  as  men  who  had  proved  untrue  to  a  legit- 
imate and  lofty  office.  The  same  argument  proves  that  the 
code  of  Deuteronomy  was  unknown,  for  it  also  treats  all  the 
northern  sanctuaries  as  schismatic  and  heathenish,  acknowl- 
edging but  one  place  of  lawful  pilgrimage  for  all  the  seed  of 
Jacob.3  Thoughtful  and  godly  men  of  the  Northern  Kingdom 
understood  the  religion  of  Jehovah4  though  they  knew  noth- 
ing of  the  greater  Pentateuchal  codes.5 

Who  averts  his  ear  from  hearing  Thorah,  even  his  prayers  are  abomination. 
— Proverbs,  xxviii.  9. 

My  flesh  also  shall  live  in  hope, 

For  thou  wilt  not  not  leave  my  soul  in  Hades 

Neither  wilt  thou  give  thy  chasid  6  to  see  corruption. — Psalm,  xvi.  9,  10. 

1  Acharith  hajjomin,  the  End  of  the  days,  the  final  days.— Gen.  xlix.  1. 

2  Israel. 

3  W.  Robertson  Smith,  the  Prophets  of  Israel,  113. 

4  Ihoh,  Ia'hoh,  l  the  four  letters.' 

5  W.  R.  Smith,  the  Prophets,  118.  Deuteronomy,  xvii.  14, 15,  is  not  altogether  in 
accord  with  1  Samuel,  xii.  19. 

6  2  Kings  xxiii.  7  ;  Ovid,  Fast.  iii.  52S  ;  Lucian,  de  Dea  Syria,  50,  51. 


ISIS  IN  PIKENICIA.  257 

The  Chasidim  were  the  casti  (chasidi  or  chasdim) ;  the  Jewish 
religion  requiring-  self-denial  and  chastity  particularly.  The 
Galli  or  eunuch-priests,  according  to  Isaiah,  lvi.  3,  4,  belonged 
to  the  order  of  the  zadikim  or  chasidim,1  and  performed  in  the 
Mysteries.2 

The  Mysteries  of  lac/;  oh  are  for  those  who  fear  him. — Psalm,  xxv.  14. 

Let  the  praise  of  him  be  in  the  "  qahal "  3  of  the  chasidim. — Psalm,  cxlix.  1. 

They  heard  a  great  voice  from  heaven,  saying  :  Come  up  here  ! 

And  they  ascended  up  to  heaven  in  a  cloud. — Rev.  xi.  12. 

The  dead  in  Christos  will  rise  first  ;  then  we  who  remain  alive  will  be  caught 
up  with  them  in  the  clouds4  to  meet  the  Kurios  in  the  air. — Thessalonians,  iv. 
17. 

Immortal  time  shall  not  indeed  destroy  the  family  of  the  blest ! — Quintus 
Smyrn.  xiv.  256. 

Clemens  Alexandrinus,  explaining  the  passage,  in  the  tenth 
book  of  Plato,  respecting  the  path  of  souls  over  the  meadow 
which  arrive  at  their  destination  on  the  eighth  day,  says  that 
the  seven  days  correspond  to  the  seven  planets,  and  that  the 
road  they  take  afterwards  leads  them  to  the  eighth  heaven, 
namely  the  heaven  of  the  fixed  stars  or  the  firmament.  There 
is  an  eighth  door  in  the  cave  of  Mithra  which  is  on  the  sum- 
mit of  the  ladder 5  on  which  are  the  seven  doors  of  the  planets 
through  which  the  souls  pass.  We  have  now  arrived  at  the 
eighth  heaven,  or  the  firmament.6  The  place  to  which  souls 
ascended  before  the  last  judgment  was  the  moon.7  The  Elysian 
fields  were  situated  beyond  the  cone  of  shadow  which  the 
earth  projects  when  opposite  the  sun  and  which  the  moon  tra- 
verses during  eclipses.  The  virtuous  souls  remain  in  the  moon, 
where  they  are  in  a  condition  which  is  agreeable  but  not  per- 
fectly happy.8     Pindar9  represents  Hades  holding  the   staff 

1  Jennings,  Jewish  Ant.,  262. 
a  Lucian,  de  Dea  Syria,  50. 

3  Kalo  in  Latin,  «aAeu>  in  Greek. 

4  In  the  Book  of  Daniel,  the  Messiah  appears  as  bar  Anos  in  the  clouds. 

5  Iaqab's  ladder. 

«  Mankind,  p.  526. 

7  ibid.  555. 

**  p.  556.  Here  is  the  holy  city  which  had  the  mystic  name  Jerusalem,  which,  ac- 
cording to  St.  Augustine,  de  civitate  Dei,  XIX.  cap.  xi.,  means  Vision  of  Peace. — Man- 
kind, 558.  Lucian  Verae  Hist.  II.,  6,  11,  describes  this  city  of  the  happy,  the  city  of 
gold,  etc.     See  Rev.  xxi.  18  ff. 

»  Born  B.C.  522.  Prof.  Rossi  found  in  the  catacombs  beyond  the  Porto  Sebastiano 
a  fresco  representing  a  man  seated  at  a  table  between  two  allegorical  figures.  On  one 
17 


258  THE  GHEBERS  OF  HEBRON. 

with  wliicli  lie  leads  down  by  the  deep  hollow  way  the  souls 
to  the  mansions  below. 

My  bone  was  not  hid  from  Thee  when  I  was  made  in  secret,  curiously 
wrought  in  the  lowest  chambers  of  the  earth. — Ps.  cxxxix.  15. 

There  is  a  certain  primal  Light  blessed,,  incorruptible, 
boundless,  in  the  power  of  Buthos  (the  Deep).  But  this  is  the 
Father  of  all,  and  is  called  first  "  Man ;"  but  Ennoia  (Mind, 
Logos)  is  His  forth-proceeding-  Son,  Son  of  the  (Father)  who 
sends  him  forth,  and  this  is  the  Son  of  the  "  Man,"  second  Man. 
Next  after  these  is  the  Sacred  Spiritus,  and  under  the  Spirit 
above  were  the  elements  separated,  water,  the  tenebrae,  the 
abyss,  chaos. — Irenaeus,  I.  xxxiv.  It  is  plain  enough  that  this 
sort  of  gnostic  'antecosmogony  '  preceded  the  first  chapter  of 
Genesis,  verses  2,  3,  4,  6,  7.  The  infinite  Power  is  Fire,  says 
Simon  Magus,  and  its  nature  is  twofold.  Adam  is  the  '  Man  ' 
in  the  Moon  that  is  at  once  both  male  and  female  ; *  "  for  one  is 
the  blessed  nature  of  the  blessed  Man  on  high."  ~  Adam  is  al- 
so addressed  as  the  Moon's  horn  and  identified  with  Adonis- 
Attis.3  He  was  adored  as  the  Persian  Mithra  in  male  and 
female  form.4  The  Naaseni  called  the  "primal  Power  of  all" 
Man,  the  same  as  Son  of  Man  ;  him  they  divide  into  three  parts. 
For,  say  they,  the  Intelligent  belongs  to  him,  and  the  Psychi- 
cal and  the  material.  And  they  call  him  Adamas  and  consider 
that  the  Gnosis  (knowledge)  of  him  is  the  beginning  of  the 
ability  to  know  God ! 5  Danae  is  Edem  ; 6  which  is  the  name  of 
the  Adonis-garden  or  Garden  of  Adan  (Eden)  in  the  sides  of 
the  North,  under  Ararat,  whence  the  Phasis,  Arases,  Tigris  and 
Euphrates  flow.     "  The  Samothracians,  in  the  Mysteries  per- 

side  is  the  inscription,  Irene,  da  ealdam,  and,  on  the  other,  Agape,  misce  mihi.  The 
banqueter,  says  Rossi,  is  evidently  a  departed  soul  partaking  of  the  eternal  feast  and 
attended  by  Irene  and  Agape. 

1  Hippolytus,  v.  6,  8.  Duncker,  132,  150 ;  Miller,  pp.  91,  106.  Adam  corresponds 
to  Saturn-Kronos.— See  Palmer,  Egypt.  Chronicles,  435.    That  is  to  Alohim.— Gen.  i.  1. 

-  ibid.  Duncker,  p.  150  ;  Miller,  p.  106.  "  Another  is  the  mortal  nature  below."— 
ibid.  p.  150;  p.  106. 

3  ibid.  pp.  150,  168 ;  Miller,  pp.  106,  119.  Dionysus  is  on  the  breast  of  the  Dark 
Virgin,  Damia,  Demeter.  Iacchos  is  Demeter's  Boy  and  Spouse.— Gerhard,  Gr. 
Mythol.  §  419.  p.  453.     Adonis  is  Son  and  Husband. 

4  Julius  Firmicus  Maternus,  de  Errore,  v.  pp.  65,  66 ;  Gerhard,  Gr.  M.  Anhang, 
part  II.  p.  333. 

5  Hippolytus,  x.  9. 

«  ibid.  v.  26.  p.  228.  Duncker. 


ISIS  IN  PHOENICIA.  259 

formed  among  them,  hand  down  that  Adam  is  primal  Man."  ' 
The  Samothracian  Mysteries  came  from  the  Orient ; 2  in  that 
case  they  arc  Adonis-mysteries,  with  which  the  Adam  (Invic- 
tus)  is  closely  connected,  like  Zagreus  bimorphos  in  Hades ; 
for  both  Adam  and  Zagreus  are  represented  in  dual  nature, 
like  Dionysus :;  and  Amon-Mene.  Posaidonios  is  the  Hades 
Watergod  (the  spiritus  in  the  sea-water),  Adam  Lunns,  Allah 
Sin,  Hermes-Aphroditus  Adonaios.  Zagreus  is  the  Phrygian 
Serpent-God  ; '  compare  the  Serpent  associated  in  Genesis  with 
Adam's  moon-plant,5  the  holy  Horn,  or  tree  of  life.  The  gene- 
sis took  place  in  the  moon,  according  to  the  ancients ;  for  it 
was  the  seat  of  the  four  elements.  Adonis  enters  the  moon, 
like  Adam  and  Osiris,  and  is  become  diphues,  like  the  Kabba- 
list  I-ah,  Iachoh,  Iao  and  Iaoh  (the  Hebrew  tetragrammaton 
mrP).  Adonis  was  called  in  Kyprus  Ad  (the  beginning  and  the 
end,  the  alpha  and  omega).  Damia  (Eua,  Demeter)  is  the  name 
of  the  lunar  half  of  Dionysus.6  The  Greeks  carried  their  script- 
ures in  the  box  (or  ark)  of  Demeter.7  Kora  seems  to  come  from 
Samothrake  and  Thebes.8  The  Arabian  Diom-sus  is  Moloch- 
Saturn  with  offerings  of  slaughtered  men  and  children. 

Philo's  remark  that  "  God,  making-  Intellect 9  first,  called  it 
Adam  ;  afterwards  he  created  Sensation  10  to  which  he  gave 
the  name  of  Life  "  u  appears  to  be  kabalist  doctrine.  Servius 
tells  us  that  from  the  moon  we  got  our  corpus.  Now  Isis  (in 
Hebrew  Asah,  Issa,  and  Aisah  12)  is  the  Moon,13  where  primal 
matter  was  in  watery  shape. 

"  Luna  regit  menses.'' 

For  the  Life-god  u  had  entirely  closed  every  uterus  of  the  house  of  Abime- 
lech  on  account  of  Sarach  the  (lunar)  wife  of  Abrahni. — Gen.  xx.  18. 

1  Lbid.  v.  8.  p.  152. 

2  See  Gerhard,  pp.  490,  446,  428,  430-433,  435,  436,  440,  443,  445,  483,  4S5,  503,  504, 
506,  518,  110,  142,  38:2,  301,  4S4.  Demeter  Melaina  is  the  Death-goddess.— ibid.  452, 
405. 

a  ibid.  pp.  503-505. 

<  ibid.  435,  502,  504. 

5  Compare  the  man-woman  Aphrodit. — Gerhard,  pp.  534,  535. 

«  ibid.  441,  451. 

»  -143. 

e  451. 

9  Divine  Mind,  Logos. 

10  Sensum.     Eua. 

11  Philo,  Quaest.  i.  53.     See  below. 

12  The  point  being  added. 

13  Diodorus  Siculus,  I.  10. 

14  Bromius,  Iacchos,  Iachoh,  Ia'hoh,  Iao,  and  Kneph. 


260  THE  GHEBERS  OF  HEBRON. 

Abrahin  and  Sara'h  are  brother  and  sister.1  like  Osiris  and 
Isis.2  The  Logos  and  its  Sakti  could  always  be  represented 
as  brother  and  sister,  like  Apollo  and  Diana  or  Minerva,  or 
Adam  and  Eua,  in  the  Hermaphrodite  or  Hermathena.  This 
completes  the  mythological  parallelism  between  Osiris, 
Abrahm,  Brahma  and  Isis,  Ishah,  Sara'h,  Sarasvati.  The 
Egyptians  held  that  the  legends  about  Osiris  and  Isis  and  all 
their  other  mythological  fables  refer  either  to  the  stars,  their 
appearances  and  occultations  and  the  periods  of  their  risings, 
or  to  the  increase  and  decrease  of  the  moon,  or  to  the  cycles 
of  the  sun,  or  the  diurnal  and  nocturnal  hemispheres,  or  to 
the  River.3  Those  Egyptian  priests,  says  Lepsius,  were 
versed  in  astronomy,  but  mysterious  and  far  from  communica- 
tive ;  it  was  only  after  the  lapse  of  time,  and  by  polite  atten- 
tions, that  they  allowed  themselves  to  be  induced  to  commu- 
nicate some  of  their  doctrines  :  but  still  the  most  part  was  kept 
concealed.4  Plutarch  mentions  "  the  philosophy  which  covers 
up  most  subjects  in  myths  and  tales  that  have  obscure  sem- 
blances and  manifestations  of  truth ;  this  they  verily  declare 
when  they  fitly  place  sphinxes  before  the  temples,  as  if  their 
theology  had  enigmatic  wisdom."  5  This  is  the  philosophy  of 
the  Jewish  chacham  ;  and  it  has  passed  from  the  synagogue 
to  the  Church.6 

In  Saturn  and  Osiris  the  Syrians  beheld  the  rulers  of  Dark- 
ness and  Light,7  and  as  they  dreamed  of  the  Resurrection  of 
Osiris  from  Hades,  the  Sphinx  (Mithra's  emblem)  rose  above 
the  sands  pointing  beyond  the  cemetery  of  the  pyramids  to  the 
ever-recurring  morn  in  the  east, — the  eternal  symbol  of  the 
Return  of  Osiris  from  darkness  to  light.  This  consolation  of 
the  oriental  religion  has  been  handed  down  from  Persian, 
Egyptian,  Arab,  and  Jew  until  it  has  become  the  pillar  of  the 
Christian  faith.  In  the  hall  of  the  martyred  Adonis  the  per- 
fume of  myrrh  filled  the  air.8  In  the  temple  at  Jerusalem  the 
ceremonies  of  the  God's  death  and  mourning  were  performed,9 

1  Gen.  xx.  2. 

2  Diodorus,  I.  13. 

3  From  Chaeremon. 

4  Lepsius,  Letters,  p.  386  ;  Strabo,  xvii.  p.  806. 

5  Plutarch  de  Iside,  9. 

6  Whatever  has  been  created  is  finite,  and  the  finite  is  included  in  the  infinite. 

7  Gen.  i.  18,  points  to  the  separation  between  the  light  and  the  darkness, 

8  P.  Gener,  la  Mort  du  Diable,  p.  62. 

9  Ezekiel,  viii.  3,  5,  14. 


ISIS  IN  PH(ENPCIA.  261 

and  when  the  Magi  appeared  before  the  new-born  Child  of 
Light  they  brought  as  offerings  the  Mithra-symbols,  gold, 
frankincense,  and  myrrh '  to  Jerusalem.  The  ancients  seem  to 
have  founded  their  hopes  of  the  resurrection  of  the  soul  and 
body  entirely  upon  the  notion  that  the  Sun  ~  returns  from  the 
region  of  Darkness  and  death  under  the  earth's  surface. 

According  to  Josephus 3  the  Greeks  related  that  the  oldest 
of  their  Gods  were  bound  in  Tartarus.  Josephus  might  have 
added  in  reference  to  Osiris  and  Turn  (Atam)  that  the  same 
mythology  occurred  in  the  case  of  the  Phoenician,  Egyptian 
and  Oriental  Saturn.  Take  the  names  Ilos,  Kronos,  Ehea,  Seb, 
Maut,  Iachabel,  Kab  (Khabal) 4  or  Keb,  Kubele,  Gabal,  Dion- 
ysus, Adonis,  Eua :  these  are  mostly  names  of  the  oldest  dei- 
ties. Seb  and  Saturn  were  Gods  of  the  earth  or  infernal  dei- 
ties, like  Turn,  Atamu,5  Tammuz,  or  Adonis.  We  have  the 
Deep  couched  beneath  the  earth  (Deuteronomy,  xxxiii.  13),  the 
Abyss  of  waters  (Genesis,  i.  2,  7,  9),  the  subterranean  waters 
(Exodus,  xx.  4),  the  giving  form  to  man  in  the  lowest  parts  of 
earth  (Psalm,  cxxxix.  15),  the  description  in  Job,  xix.  24,  25,  of 
a  redeemer  God  at  the  Acheron  standing  over  the  dust,  the  de- 
scription in  Hesiod,  Theogony,  783-786  of  the  water  at  the 
river  Acheron,  the  great  oath  of  the  Gods,  the  many -named 
water  beneath  the  earth,  and  lastly  the  hope  expressed  by 
psalm,  xvi.  9,  10,  unequivocally  and  distinctly  expressed  for 
both  soul  and  body,  as  in  Job,  xix.  25.  Saturn  was  earth-god 
in  Egypt  and  in  Homer,  and  we  have  the  right  to  assume  in 
the  regions  between  Greece  and  Egypt.  At  any  rate  Osiris 
was  regarded  as  a  Saviour  in  Egypt,  and  Turn,  like  Adonis, 
was  considered  the  Greatest  of  Gods.  Turn  was  styled  '  the 
maker  of  men,'  '  the  Universal  Lord,'  '  the  Creator  God,'  and 
'  the  great  Lord  of  created  beings,' '  the  producer  of  the  gods.' fi 

1  Matthew,  ii.  11. 

-  Adamatos,  Invictus. 

a  contra  Apion,  II.  p.  1077. 

«  Josephus,  Vita,  1016. 

6Rawlinson,s  Egypt,  I.  p.  347,  gives  the  hieroglyphs  of  Atm  and  Tmmou,  which 
can  be  read  Atam  and  Tammu  (like  Tammuz).     Atam. — Exodus,  xiii.  20. 

"Rawlinson,  I.  348;  Records  of  the  Past,  ii.  131;  vi.  52;  iv.  95;  viii.  143.  The 
water  of  life  was  in  Hades  the  original  place  of  Creation  of  the  world.  This  feminine 
life  was  in  Syrian  philosophy  called  Hue  the  moist,  or  Eua  the  All-Mother,  Rhea  in 
(Ireek.  In  the  Binah  (Venus,  Mother  of  all)  every  life  was  comprehended. — Rosen- 
roth,  Apparatus  in  librum  Sohar,  p.  391.  Hue  Eua  is  therefore  in  Gen.  iii.  20  called 
Mother  of  every  life,  of  all  living. 


262  THE  GHEBERS  OF  HEBRON. 

Like  Adonis  and  Iao,  he  was  the  Sun.  Turn's  name  would 
seem  to  have  been  given  to  the  place  named  Atam  in  Exodus, 
xiii.  20,  since  the  hieroglyphs  corresponding  to  the  letters  Atm 
and  Tmmu  are  given  in  Kawlinson's  Egypt  as  names  of  Turn  ; 
and  there  is  no  reason  why  the  vowel  a  should  not  have  been 
associated  with  the  next  preceding  consonant, — a  rule  that  has 
been  generally  followed  in  reading  the  Hebrew  proper  names 
in  this  work.  Nor  is  there  any  reason  why  the  Tamus  (Tmuz, 
or,  more  strictly,  Atamuz) *  mentioned  in  Ezekiel,  viii.  14 
should  not  have  been  adored  by  the  Hebrews  at  the  North  gate 
of  the  Temple,  since  the  entrance  to  the  pyramids  of  Gizeh 
faced  the  north  ;  moreover,  we  find  the  names  Asarac,  Asour, 
Aser  (a  tribe  near  Tyre),  and  Sarazar  (2  Kings,  xix.  37).  Israel 
(altered  from  Iasar  and  Asarel)  is  the  same  name  as  Asar  (Osi- 
ris) with  el  (the  usual  termination  of  angel-names)  added. 
Osiris  is  (with  Isis,  Issa)  one  of  the  first  two  Gods  of  Egypt, 
and  returns,  according  to  the  Mysteries,  like  Adonis  (Adoni, 
Adonai)  from  Sheol  (Hades),  and  his  resurrection  from  the 
Underworld  was  supposed  to  be  in  and  by  or  through  the  con- 
stellation Orion.  The  worship  of  Tammuz  was  also  known  in 
Arabia  ~  and  his  title  Adon  merely  signifies  the  Lord  ;  so  that 
we  can  assume  a  close  connection  between  the  polytheism  of 
Syria  ancl  Egypt  when  Asar  (Osiris)  is  death-angel,  Osrain 
(Azrael)  in  Egypt,  and  the  Hebrew  Sacred  Books  do  not  allow 
the  pharaoh  to  deprive  the  Egyptian  priests  of  their  lands  (by 
the  ministration  of  Ioseph)  and  Joshua3  grants  48  cities  to  the 
priests  and  loim  (levites).  Then  we  have  the  Beni  Amon  be- 
yond Jordan,  and  Amon,  a  Jewish  king,  bears  the  name  of 
Amon  the  Kamgod  of  Egyptian  Thebes.  Osiris  is  Adonis  the 
lover  of  Venus.  Iaqab  means  lover  in  Hebrew  ;  he  loves  Lea 4 
and  Rachel,  both  phases  of  the  moon.  Adonis  goes  to  Hades, 
and  Iaqab  goes  there,  and  is  mourned  by  the  Egyptians  5  with 
the  Abel  Misraim  on  the  floor  of  Atad.6    Now  in  regard  to 

1  hatamuz,  in  Hebrew  text. 

2  360  idols  were  at  Mecca,  among  others  Habal  or  Hobal,  Saturn.  Saturn  is  Iao  and 
EL— Movers,  I.  259.     El  is  Elios,  Helios,  and  Iahoh. 

3  Gen.  xli.  4G  ;  xlvii.  22,  20  ;  Joshua,  xxi.  41. 

4  Aelios  =  Sun.  Ilia  (Lia,  Lea)  is  Solar  goddess  Luna.  Osiris  enters  the  moon. 
He  presides  over  the  lunar  world.  Et  in  Biuah  comprehenditur  omnis  vita. — Rosen- 
roth,  p.  391.  Asah  means  fire.— Movers,  I.  319.  But  Asah  is  the  Benah  and  Eua. — 
Gen.  ii.  23. 

e  Gen.  1.  3,  7,  9-11. 

6  Atad  =  Adad,  the  Sun.     Hadad  =  Hatad  here ;  for  the  Abel  Misraim  is  Egypt's 


ISIS  IN  PIKENICIA.  263 

Hadam,  Adam  is  by  tradition  said  to  have  been  the  Moon's 
horn;  that  is,  he  must,  like  Osiris,  the  Adonis  and  Herakles, 
have  entered  the  moon.  Ezekiel,  viii.  3,  5,  12,  14,  mentions  the 
ceremonies  performed  in  the  Dark,  in  the  scenery  of  the 
Shades,  where  the  descent  of  the  Adon  to  Hades  is  symboli- 
cally portrayed,  and  the  services  of  the  dead  are  performed  to 
him,— while  at  the  North  gate  of  the  Temple  lay  the  image  of 
the  Lebanon  Venus  in  misery,  jealous  of  the  Persephone  or 
Proserpina  to  whom  her  Lover  (Adamatos)  has  gone  down. 
That  North  Gate  of  the  Great  Pyramid  and  the  North  Gate  of 
the  Jerusalem  Temple  faced  in  the  same  direction  !  Adon 
beloved  in  Acheron  !  The  image  of  Aphrodite  in  the  Lebanon 
is  made  with  covered  head,  with  a  look  of  sadness,  supporting 
her  face  with  the  left  hand  under  her  covering  ;  tears  are  be- 
lieved to  distil  in  the  sight  of  those  looking  at  her.— Macro- 
bins,  Sat.  I.  xxi.  5.  This  Old  Phoenician  idol  is  described  by 
Francis  Lenormant  in  the  Gazette  Archeol.  1875,  pp.  98,  101, 
plate  26.  The  figure  exactly  corresponds  to  the  description 
given  by  Macrobius,  by  Lenormant,  and  by  Ezekiel,  viii.  11, 
as  to  its  attitude.  It  is  Venus  jealous  for  her  Adonis  that  she 
has  possessed  !  "  Bring  back  Adonis  from  ever-flowing  Ache- 
ron ! " 

The  Persian  Kaiomaras  left  at  his  death  a  tree  of  two  sexes 
which  produced  the  first  pair.  The  tree  was  androgyne,  like 
Adonis,  Adam,  and  Meshia-Meshiane.  The  Moon  of  Hades 
was  associated,  for  Iris  (Irach)  brings  up  the  water  of  the  Styx 
in  a  golden  pitcher.  At  Memphis  Aphrodite's  temple  was  the 
temple  of  Selene  (Luna),  according  to  Strabo,  807. 

O  Daughter  of  bright-girdled  Sun, 

Selenaia,  golden-circled  Light. — Euripides,  Phoenissae,  175,  176. 

According  to  Ammian,  Chaldaea  was  the  nurse  of  the  ancient 
philosophy.  Athena  is  from  Atten,  and  is  the  name  of  the 
Persian  Goddess  Anaitis.  In  the  times  of  the  Caesars  the 
Moon-deity  (Adam,  Adon,  Adonis,  Sin,  Taurus,  Lunus)  at 
Charran  in  Mesopotamia  was  androgyne  $  .  Having  precon- 
ceived, or  prefigured,  the  Generative  Man,  in  whom  they  say 

Abel,  the  Mourning  for  the  Adon  (Adonis).  Abel's  death  is  the  death  of  Bel  the  Adon, 
Bal-Adon.  In  Gebal  (Byblus),  Gabal  was  Sun-god. — Creuzer,  Sym.  I.  259.  Josephus, 
p.  101 15,  mentions  a  place  named  Khabal.  It  was  named  after  Gabal,  the  Sun.  Aka- 
bal,  perhaps  Saturn's  name. 


264  THE  GHEBERS  OF  HEBRON. 

is  the  male  and  the  female  gender,  afterwards  he  turns  out  the 
visible  figure  Adam. — Philo,  Legal  Allegories,  II.  4.  And  the 
Monad  is  divided,  which  generates  two,  Adam  and  Eua.  Mi- 
nerva's emblems  are  the  olive,  the  moon,  and  the  owl.  The  an- 
cients regarded  Athena  as  synthronos  (occupying  the  same 
seat)  with  Apollo. — Julian,  iv.  149. 

Korubas,  then,  the  Great  Helios,  sharing  his  throne  with  the  Mother,  and 
uniting  with  Her  in  creating  all  things. — Julian,  Oratio,  v.  167. 

Seeing  the  similarity  of  Athena  to  the  Mother  of  the  Gods  on  account  of  the 
foreseeing  (forecasting)  resemblance  in  both  the  natures  (ovaiais). — Julian,  v. 
179. 

Bearing  the  Sacred  Light  where  they 

All  night  perform  rites  to  the  Goddess. — Aristophanes,  Frogs,  417. 

Athena  was  represented  on  a  sarcophagus  with  a  light  in  her 
hand.  Athena  was  a  feminine  Apollo. — Nork,  Keal-Worter- 
buch,  III.  169.  Demeter  rises  black  from  Hades,  holding 
torches,  with  the  Child  Iacchos  also  holding  a  torch.  Com- 
pare the  Festival  of  lights  at  Sais  in  Egypt,  mentioned  in 
Herodotus,  ii.  62.  The  Sacred  Tree  is  cut  on  that  day  on 
which  the  sun  comes  to  the  top  of  the  equinoctial  circle  ;  on 
the  next  day  they  go  around  with  trumpets,  on  the  third 
day  the  sacred  mystical  summer  first-fruits  of  the  God  Gallus 
are  cut :  after  these  are  the  Hilaria  Feasts. — Julian,  in  Matrem 
Deorum,  166,  168.  The  two  principles,  Spirit  and  Matter  ap- 
pear in  Julian,  v.  162,  165. 

Giving  to  God  the  beginning  of  what  is  according  to  logos  (Power  creating 
through  Wisdom),  but  not  despoiling  Matter  of  the  causes  necessary  to  the  being 
born. — Plutarch,  Defect.  Orac,  47. 

The  Gnosis  of  the  First  both  Lord  and  mentally  recognised,  whom  the 
Female  God  invites  us  to  seek  near  Her,  since  He  both  is  and  coexists  with 
Her.1  The  temple's  name  also  announces  plainly  both  gnosis  and  knowledge 
of  the  absolute  divine  being  ;  for  it  is  called  Iseion,  as  belonging  to  those  about 
to  know  TO  ON  (the  divine  entity),  if  with  wisdom  and  holily  we  should  enter 
in  to  the  Sacred  Mysteries  of  the  God  in  the  feminine  nature. — Plutarch,  de 
Iside,  2. 

Under  the  logic  of  this  reasoning  the  Ashera  was  certain  to  be 
found  on  Bal's  altars.  The  moon  borrows  her  light  from  the 
sun  at  the  approach  of  evening  and  restores  it  to  him  again 
in  the  morning. — Philo,  Quaest,  in  Gen.  90.     The  moon  ob- 

1  As  Simon  Magus  said.  v 


ISIS  IN  PHOENICIA.  265 

tains  her  light  from  the  sun. — Plato,  Cratylus,  ed.  Stallbaum, 
p.  123.  The  moon  is  born  of  the  sun,  and  the  rain  is  produced 
from  the  moon.1  The  Manicheans  held  Christ's  power  to  be 
located  in  the  sun,  his  Wisdom  in  the  moon.  The  Moon  was 
male-female,  Sin,  Lunus,  from  Babylon  to  Egypt.  Tuch 
(Zeitschr.  D.  M.  G.  iii.  153)  says  that  the  Arabs  at  the  close  of 
the  sixth  century  worshipped  the  Moon. 

The  women  wove  huts  for  Ashera. — 2  Kings,  xxiii.  7. 

The  oldest  symbols  of  Ashera  were  a  tree,  tree-trunk,  un- 
worked  wood,  a  living-  tree,  since  in  its  green  growth  an  in- 
stance of  physical  life  was  apparent. 

He  placed  the  sculpture  of  the  Ashera  in  the  temple  of  which  Iahoh  said 
...  in  this  temple  and  in  Jerusalem  ...  I  will  put  my  Name  to  eternity. — 2 
Kings,  xxf.  7. 

The  scribe  in  this  passage  is  chargeable  with  making  a  polit- 
ical allusion  ;  but  Ashera  represented  the  "  Mother  of  every 
living  (thing)."  Hera  in  Thespiae  was  the  branch  of  a  tree, 
in  Samos  it  was  a  sanis  (anything  made  of  wood),  at  Argos  a 
long  wooden  pillar,  Artemis  was  a  piece  of  unhewn  wood, 
Athena  at  Lindus  a  smoothed  pillar,  statue,  or  base.  Tertul- 
lian  calls  the  attic  Pallas  crucis  stipes  tree  of  the  cross. 
Ceres  (Keres)  was  a  rude  stake,  without  image.  Latona  at 
Delos  was  represented  by  wood  not  shaped  into  a  statue. 
The  Ashera,  or  some  corresponding  Goddess  in  Persia,  appears 
at  times  represented  in  oval  shape.  Wherever  the  Sungod 
(Bal)  was  adored  the  Ashera  was  with  him.— Movers,  I.  564 ;  2 
Kings,  xxiii.  5,  6.  The  two  upright  cones  2  of  stone  were  the 
Asherim  of  the  Old  Testament,  the  symbols  of  the  Goddess  of 
fertility  (Hapharahdite),  which  stood  at  the  entrance  of  the 
Phoenician  temples,  says  Mr.  Sayce.  The  Asherah  is  a  repre- 
sentative of  the  receptive  Power  in  the  world,  the  AVoman- 
power  Diana,  the  Isis  or  Venus  ;  and  belongs  to  the  Adonis- 
Dionysus-Poseidon  worship  in  the  East, — to  the  mystic  lore 
relating  to  Dionysus-Zagreus  and  Persephone,  to  the  "  Man  " 
and  "  Woman  "  in  Hades  (of  which  the  serpent  is  a  symbol), 
to  Adam  and  Harmonia-Eua  in  the  Hesperides-Garden.     The 

1  Colebrooke,  Relig.  of  the  Hindus,  25. 
3  See  Movers,  344,  345. 


266  THE  GEEBERS  OF  HEBRON. 

isolated  monuments  were  the  stone  cones  or  the  bare  tree- 
trunks  which  symbolised  Asherah,  the  Goddess  of  fertility, 
and  Baal  the  Sun-god.1 

Achab  built  an  altar  in  the  temple  of  Bol  in  Samaria  and 
made  an  Ashera.3  The  identity  of  the  sacred  Plant  of  the 
Assyrian  monuments  and  the  asherah  of  Palestine  has  been 
claimed  by  Ferguson  and  G.  Eawlinson.3  On  a  cylinder  of 
hard  stone  in  the  British  Museum  the  figures  of  a  man  and 
woman  can  be  seen,  he  wearing  the  Babylonian  turban,  seated 
face  to  face  at  the  two  sides  of  a  tree  with  branches  extended 
horizontally  :  from  the  lowest  two  branches  two  pointed  pine 
or  cedar  cones  hang  down  (at  the  same  level  on  each  side  of 
the  tree)  towards  an  extended  hand  of  the  man  on  the  one  side 
and  of  the  female  on  the  other.  Behind  her  a  serpent  stands 
up  on  the  tip  of  his  tail 4  like  some  of  these  guardians  depicted 
in  Etruscan  tombs.  Possibly  these  figures  are  Dionysus  and 
Demeter  in  Hades ;  for  the  serpent  is  an  indication  of  some- 
thing spiritual  and  the  Mysteries.  In  the  most  ancient  Greek 
Mysteries  they  shouted  Eua,  simultaneously  a  serpent  was 
shown. — Orelli,  Sanchon.,  p.  14.  Taking  then  the  Lord  Diony- 
sus-Adonis as  Adam  5  and  Eua  as  Persephone,  the  statue  of 
the  Binah  is  Hue  (Venah,  the  All-mother  rising  from  the  foam 
of  the  sea)  that  is  sent  every  year  to  bring  up  the  water  from 
the  sea,  having  a  golden  dove  on  its  head, — the  "  Aphrodite, 
Original  Mother  of  our  race,"  as  Aeschylus  calls  Her,  the 
Magna  Mater  and  Ashera,  the  Tana  novella.  Bacchus  was  Son 
of  Luna  6  and  Nah's  dove  returns  to  the  Ark  with  a  lunar  em- 
blem in  its  mouth,  the  olive-branch  of  Athena.  Semiramis  is 
Daughter  of  Venus  7  and  Venus  is  Asah,  Issa,  Isis,  Heue,  Hue 
Eua,  and  Eve.  The  dual  emblem  of  Bal  and  Ashera  was  a 
base  with  a  tree,  trunk,  or  pole  rising  up  from  it,  the  pole 
often  rising  from  the  round  altar  of  Bal,  a  symbolism  agreeing 
with  that  of  the  Hindus.  Manassah  set  up  a  graven  image  of 
Ashera  at  Jerusalem. 

1  Sayce,  Hibbert  Lect.  409.  In  Judges,  vi.  25  an  Ashera  stood  on  Baal's  altar.— 
Movers,  I.  563. 

2  1  Kings,  xvi.  32,  23.     rhv  TereAeaviieW  ti?  peeKfcyup.— Numbers,  xxv.  3,  5. 

3  Lenormant,  Origines  de  l'histoire,  I.  p.  90,  note  1. 

4  Lenorm.  I.  90  ;  Lajard,  Culte  de  Mithra,  plate  xvi.  no.  4. 

5  The  Gnosis  and  Theory  of  all  Wisdom,  which  is  Christ. —Justin,  Apologia,  II. 
viii.  Christ  is  the  fountain  of  the  Gnosis  of  God.— Justin,  Trypho,  81. 

«  Cicero,  N.  D.  iii.  23. 
'  Munk,  62. 


ISIS  /iV"  PHCENIGIA.  267 

Kupris,  the  race's  primal  Mother, 

Defend:'  from  thy  hlood  we  are  born  ! — Aeschylus,  Seven  vs.  Thebes,  140- 
142. 

The  Mother,  Sophia,  through  whom  the  universe  was  completed. — Philo, 
Quod:  Det.  10. 

The  seed  of  life  is  much  and  superabundant  in  the  (Mind)  that  is  mind- 
perceived. —Julian,  p.  140. 

In  Syria  we  found  the  Adon  and  Binah  (Yena),  in  Greece 
Apollo  and  Atena.  Minerva  is  the  fontal  Intelligence  and  Life.2 
Her  emblem  is  the  moon,3  and  the  moon  is  called  nature's  self- 
seen  image.1  God's  left  hand  power  has  control  over  suste- 
nance, which  agnostia  called  Keres  ;  its  (Hebrew)  name  is  Bena 5 
(Vena).  The  moon  is  the  rainy  source,  Hue,  Eva.  "  The  moist 
nature,  being  Beginning  and  Genesis  of  all  things  from  the 
beginning,  made  three  bodies,  earth,  air,  and  fire."  (i  Venus 
(the  Eua,  Binah)  was  the  Primal  Mother  of  all.  They  call  the 
Moon  the  Mother  of  the  world  ; T  and  She  declares  herself  all 
that  has  been,  is,  and  will  be,8  being  undoubtedly  a  form  of 
Allah  Sin,  his  sakti.9  Sakia  Sinha,  the  Indian  Herakles,  the 
Lunar  Lion,  is  the  active  energy  10  identified  with  Budha.11 
The  light  of  the  moon  is  given  to  the  Goddess  from  the  sun.12 
Selene,  whom  being  the  last  of  the  revolving  bodies  this  God- 
dess filled  (made  full)  by  means  of  the  Wisdom.  By  which  the 
Selene  contemplates  both  the  mind-perceived  things  above  the 
heaven  and  the  things  under  her,  adorning  Matter  (ten  hulen) 
with  the  ideal  forms.13 


1  avert. 

2  Proverbs,  viii.  23,  29,  30. 

3  the  Woman,  Aisah,  Isah,  Isis,  Sarah. 

4  Taylor,  Eleusinian  and  Bacchic  Mysteries,  pp.  74,  87;  Proklus  in  Tim.  p.  260; 
Apuleius,  Metam.  xi. 

5  Hippolytus,  p.  186. 

*  Plutarch,  de  Iside,  33,  35,  36 ;  Diodorus,  I.  7,  implies  this.     See  Cory,  Anc. 
Fragments. 
'  ibid.  4:;. 
b  ibid.  9. 
9  Compare  Genesis,  ii.  22,  23. 

10  the  Logos,  Hermes.  Some  of  the  ancient  books  of  Hermes  were  still  existing  in 
the  time  of  the  Christians.— Cudworth,  I.  548.  They  are  mentioned  in  Clemens  Alex- 
andrinus,  Strom.  6,  p.  (Too;  Plutarch,  de  Iside,  57-01.  Plutarch  mentions  them  in  his 
time. — de  Iside,  61. 

11  Upham,  p.  12. 
«  Julian,  152. 

ia  Julian,  iv.  150. 


268  THE  GHEBERS  OF  HEBRON. 

Quare  magna  Deum  Mater,  Materque  ferarum, 

Et  nostri  Genetrix  Haec  dicta  est  corporis  una. 

Hanc  veteres  Graiuna  docti  cecinere  poetae 

Sublimem  in  curru  bijugos  agitare  leones  : 

Aeris  in  spatio  magnam  pendere  docentes 

Tellurem  ;  neque  posse  in  terra  sistere  terrain. 

Muralique  caput  sunimuni  cinxere  corona  : 

Eximiis  niunita  locis  quod  sustinet  Urbeis  : 

Quo  nunc  insigni  per  magnas  praedita  terras 

Horrified  fertur  divinae  Matris  imago. — Lucretius,  II.  609. 

Ia'hob  makes  die  and  live  ;  makes  descend  to  sheol  (Hades)  and  rise  again ! 
— 1  Sam.  ii.  6. 

Genesis,  ii.  7,  describes  Ha-Adani  as  filled  with  the  breath 
of  lives  by  Iaoh  Alahini.  During-  the  130  years  when  Adam 
was  under  rebuke  he  begat  spirits  (ruachoth)  says  the  Midrash.1 
The  souls  are  spirits  existing  under  the  throne  of  God.2  Ab- 
rahm,  Izchaq  and  Iaqob  are  the  spirits. 

My  spirit  sball  not  always  strive  in  Adam  (man)  because  lie  is  also  flesh. — 
Gen.  vi.  3. 

The  Hebrew  sahel  signifies  to  shine  bright.  Suhel  is  the  planet 
Saturn.3  Zehra  means  resplendent.4  Fatimatu  'z  Zehra  means 
'the  resplendent  Fatinia,'  Muhammed's  daughter.  Zohar 
means  (in  Hebrew)  '  splendor.'  In  the  same  way,  we  have  the 
brilliant  planet  Saturn,  called  in  late  Arabic  Zuhhel ;  Suhel.  In 
Egyptian,  anciently,  1  and  r  were  apparently  expressed  by  the 
same  letter.  Consequently  Zahel  and  Zahar  are,  perhaps  from 
the  same  root.  In  the  later  Arab  style  of  writing  Saturn's 
name  (as  planet),  a*  is  the  letter  now  read  hh.  But  a  dot  below 
causes  it  to  be  read  g  ;  a  dot  above  makes  it  ch.  In  Hebrew 
ch  softens  (in  being  written)  into  'h  ;  and  the  h  (he)  like  the 

1  Maimonides,  ch.  vii.  Friedlander,  p.  50. 

2  Wagenseil,  Sota,  72,  73 ;  Dunlap,  Sod,  II.  34,  added  page.  Maimonides  suggests 
that  the  Biblical  account  of  Adam  is  to  be  taken  in  a  figurative  sense.— Friedlander, 

p.  64,  note. 

s  Movers,  I.  290.  Sakia  is  a  deity  of  the  Arab  tribe  Ad  (Aud).— Univ.  Hist.  vol. 
xviii.  385.  Compare  the  Jews,  or  l  Iaudi.'  Izak  and  Isak,  in  Hebrew,  mean  '  to  pour 
out.'     Zachaq  would  suit,  with  Demoniac  laughter.     Zachar  means  to  shine. 

•»  London  '  Academy,'  Nov.  27,  1886,  p.  366.  See  also  Ludwig  Ideler,  Sternnamen, 
p.  316.  In  Hebrew,  -|n¥  means  candor  and  candidus,  nitidus,  color  illustris.  The  He- 
brew name  (of  Isaac)  is  Izchaq  pnV-—  Gen.  xvii.  19.  Izchaq  is  interpreted  '  making  to 
laugh';  which  may  refer  to  '  shining,' or  to  the  harvest  festival  of  the  ingathering. 
Izchaq,  the  Laugher. 


ISIS  IN  PIICENIGIA.  269 

Arabic  1th  must  then  represent  the  originally  written  ch.  The 
name  Sakia  means  '  shining ' ;  for  in  Hebrew  we  have  the 
roots  HH  and  HX,  each  with  the  signification  candiclus,  clarus, 
brilliant,  shining ;  and  the  root  fins  (Zachach)  meaning  shin- 
ing, nitidus,  in  Latin.  The  Shining  Star  is  Saturn  ;  izachach 
(izchak)  means  that  "  it  shall  shine  " :  therefore  Izchak  is  the 
Shining  Star  of  Isaac,  whose  name  is  written  Izchaq  in  Hebrew. 
Considering  that  Saturn  (Zachel,  Suhel,  Zouhhel)  was  regarded 
as  a  bad  sign  (as  a  baleful  planet)  and  that  Asu  (Esau)  is  a 
name  of  the  Evil  Spirit  (in  Idumea)  in  the  Desert,  it  is  in  this 
connection  to  be  noted  that  Isaac  (Zachel  ?)  has  one  bad  son, 
Edom  (Zohak),  and  Iakab  (Keb)  the  good  boy.  Izchaq  is  then 
Saturn.  The  Arab  relations  with  Set  and  Satan  have  never 
been  called  in  question  by  the  cultivators  of  Palestine,  who 
were  aware  of  the  doctrine  of  Persian  Dualism.1  It  is  clear 
that  Abrahm  is  represented  as  a  people  on  the  move  contin- 
ually, between  Kadesh  and  Shur,  sometimes  at  Gerar  on  the 
Philistian  border.  So  that  he  abode  in  Idumea  among  what  is 
later  called  the  Esau  tribes ;  and  his  son  is  Ishmael.  And 
Abrahm  went  down  into  Egypt.2  In  fact,  as  the  Scribes  of 
Genesis  taught  a  monotheist  system  of  some  sort  (compare  the 
7  Archangels,  Persian  Dualism,  Dan.  iii.  25,  and  Job,  i.  63),the 
getting  rid  of  deities  would  be  accomplished  by  turning  them 
into  patriarchs. 

With  the  Iahoh  Elohim  of  the  Hebrew  Bible  we  may  com- 
pare the  Mana  Eabba  of  the  Chaldaean  Gnostic  Nazarenes  or 
Mandaeans.  Mana  Ptabba  is  the  Lord  of  Glory  throned  in  the 
aether  of  the  shining  world,  through  which  flowed  the  Greatest 
Jordan,  which  is  the  Eiver  of  the  water  of  life,  whence  all 
things  and  plants  that  dwell  in  the  shining  world  derive  the 
spark  of  life.  As  Elohim  calls  'Hadam  (Adam)  into  being,  so 
Mana  created  the  "  First  Life,"  Hayya  Kadmaya,  and  then  re- 
tired into  the  profoundest  obscurity  ;  which  idea  is  conveyed 
in  Genesis  by  the  expression  :  Elohim  ended  his  work  which 
he  had  made,  and  he  rested !  The  Shining  World  and  the 
Hule  of  the  Chaldaean  Nazarenes  seem  to  correspond  tolerably 
to  heaven  and  earth  in  Genesis.  Like  Adam,  or  Chadmaeus- 
'Hadmaios,  Hayya  Kadmaya  is  the  creative,  working  God,  the 

1  Zachariah,  iii.  1. 

3  Gen.  xii.  10;  xx.  1;  xxxv.  12. 

3  Sons  of  the  Gods,  Beni  ha-Alohim. 


270  THE   GHEBERS  OF  HEBRON. 

Logos  proforikos,  but  he  is  not  the  Demiurgus  of  these  Gnos- 
tics, who  is  rather  the  Gabriel  of  the  Nazarenes.  Haj^ya  Kad- 
maya  is  the  God  to  whom  they  pray,  and  he  is  often  con- 
founded with  Mana-Rabba. 

From  Hayya  Kadmaya  proceeded  the  Second  Life,  Ha3ra 
Tiny  ana  (their  Cain1),  and  Manda  d'Hayya  (their  Abel),  who 
is  the  ideal  of  goodness  and  purity,  called  Father,  Angel- 
king,  Beloved  Son,  Lord  of  worlds,  Good  Shepherd,  Word  of 
Life,  Teacher  and  Saviour,  Conqueror  of  hell  and  Chainer  of 
the  Devil ;  he  dwells  with  the  Father  and  is  the  Christ  of  the 
Mandaite  religion.  This  is  Gabriel,  the  Abel  Ziua  of  the  Man- 
daeans;  but  the  Christians  sometimes  and  Jews  "usually  de- 
volved on  Michael 2  and  his  angels  the  task  of  fighting  the 
Devil.  Manda  d'Hayya,  who  is  also  called  Adam  Kadmaya 
reveals  himself  through  his  three  sons  Hebel,  Sethel  and  Anus, 
which  correspond  to  the  Jewish  Abel,  Seth  and  Enos.  The 
priests  at  the  service  dress  in  a  white  stola  and  white  turban. 
They  have,  a  gold  ring  on  the  little  finger  of  the  right  hand 
with  the  inscription  "  The  Name  of  Yaver-Ziua."  An  olive 
staff  is  borne  in  the  left  hand,  the  feet  bare.  If  this  is  Chal- 
daean  and  Nazarene,  it  is  also  Jewish  gnosis,  and  the  Jewish 
Highpriest  carried  on  the  front  of  his  turban  the  name  of  the 
God  of  Life  Yahoh  mrP,  or,  as  many  prefer  to  wrongly  read  the 
"  four  letters,"  Yahveh.  This  name  corresponds  to  Zeus  and 
Adonis 3  or  Adonai.  The  object  of  this  comparison  of  Mandaite 
with  Jewish  is  to  show  that  their  gnosis  is  nearly  akin ;  in 
other  words  that  the  Jewish  patriarchs  in  Genesis  are  merely 
so  many  gnostic  aeons  closely  agreeing  in  number  with  the 
Babylonian  precosmogonial  Powers.  Adam  is  Dionysus- 
Adon,  Hue  the  Moist,  is  Bena,  Vena,  Venus  ;  Asu  (Esau)  is 
the  Spirit  of  destruction,  Mars  Saueh  or  Shemal-Ishmael,  but 
Iacob  is  Cupido.     Like  as  (to  breathe),  Heuah  (!"lltt)  means  to 

1  in  Hebrew,  Kin  or  Ken.     The  Mandaite  Queen  of  hell  is  named  Kin. 

2  The  Mandaite  Abatur  is  the  Father  of  angels,  and  Gabriel,  called  also  Fetahil,  is 
his  reflection  in  the  water  of  chaos.     Ptahil  is  another  translation  to  Fetahil. 

3  A  Mohammedan  historian  of  the  10th  century  asserts  that  in  his  time  the  Man- 
daeans  kept  the  Feast  of  Thammuz,  the  Babylonian  prototype  of  Adonis. — Edinburgh 
Review,  July,  1880.  See  Ezekiel,  viii.  14,  for  the  Jewish  worship  of  Thammuz,  and  St. 
Jerome,  Ep.  49,  ad  Paulinum  for  its  continuance  in  the  immediate  vicinity  of  the  Holy 
Sepulchre  in  a.d.  380. — Dunlap,  Sod,  II.  pp.  vii.  viii. 

The  Mandaeans  consult  astrological  books  to  learn  what  will  happen  in  the  new 
year  and  whether  it  will  be  fat  or  lean. 


ISIS  IN  PII(E 'Nl CI A.  271 

breathe  ;  She  is  the  vital  sensation,  breathing,  actual  life,  fall, 
ruin.  Max  Miiller  says  l  that  as  with  the  meaning  "  to  breathe  " 
was  not  a  Semitic  root.  The  Hebrew  contains,  however,  EM 
W,  meaning  "  is,"  aiti  TPN  meaning  "  is  "  (ist,  esti,  asti),  and 
nu'N  meaning  female  life  (asah,  asa)  coming  from  as  "fire,"  "to 
be"2  nttP  iashah  (Isis)  to  be,  to  exist  (iasah) ;  for  s  and  sh  are 
one  letter  in  Hebrew.  UK  (as)  is  the  verb  "  to  be  "  in  2  Samuel, 
xiv.  19  ;  Micah,  vi.  10.  Maimonides,  in  his  Guide  to  the  Per- 
plexed LX.,  states  that  the  verb  "  to  be,"  in  Hebrew,  has  also 
the  signification  "  to  exist."  The  fire  was  regarded  as  the 
"  vital  fire  "  by  the  Jews,  the  fire  of  life,  like  the  expression 
"the  breath  of  life,"  in  Gen.  ii.  7  ;  Exod.  iii.  2,  3,  4,  14.  Here 
Fire,  existence  and  supernal  life  are  exhibited  in  the  Great  "  I 
am,"  and  breathed  into  Adam  as  the  breath  of  the  lives.  In 
philosophical  principles  (Grundsatze)  the  Hebrews  and  Arabs 
were  as  well  off  as  the  Sanskrit-speaking  peoples,  and  some 
writers  are  suspicious  of  an  Arabian  influence  anciently  exerted 
upon  Hindustan.  At  least,  there  are  some  points  of  resem- 
blance to  be  met  with,  in  mythology  and  traditions. 

The  Hebrew  Supreme  Alohim  appears  in  the  dual. — 
Gen.  i.  1. 

The  Generative  Man,  in  whom  is  the  male  and  female  sex  ;  afterwards  he 
works  out  the  form. — Philo,  Legal  Alleg.  II.  4. 

Men,  the  dual  God,  was  worshipped  at  Sinope  and  found 
on  coins  of  Tiberias,  Caesarea,  Sebaste,  and  Aelia  Capitolina. 
Mene  is  the  Moon.  Mn,  men,  in  Egyptian  means  'to  found.' 
The  Arabs  worshipped  the  moon.  The  moon  in  Egypt  is 
male.  Menes  means  the  Founder,  Mena.  The  Gods  in  the 
likeness  of  men  have  come  down  to  us  (Acts,  xiv.  11,  13).  The 
moon  is  born  of  the  sun,  said  the  Hindus : 8  and  Eua  is  cer- 
tainly born  of  Adam  (Adonis)  of  duplex  genus.4    As  the  Hin- 

1  India,  What  can  it  teach  us,  p.  26. 

2  Compare  Gen.  ii.  23  ;  xxxi.  29  ;  xxxiii.  9. 

3  Colebrooke,  Relig.  of  the  Hindus,  p.  25.  Ammon  is  father  and  mother.  The 
father  engenders  himself  in  the  womb  of  the  mother  and  thus  becomes  at  once  his  own 
father  and  bis  own  son. — Mariette  Bey  the  Monuments,  5,  24. 

4  God  has  created  the  Adam  of  two  faces,  afterwards  cut  him  apart  and  therefrom 
formed  the  Eua. — Talmud,  Tr.  Beracoth,  fol.  61  coL  1.  see  Bodenschatz,  Kirch.  Verf. 
d.  Judcn,  part  III.  p.  231.  God  has  made  the  Adam  so  great  that  he  reaches  from  the 
earth  up  to  the  firmament  of  heaven,  or  even  from  one  end  of  the  earth  as  far  as  the 
other. — Talmud  Tr.  Chagiga,  fol.  12.  col.  1.  If  Adam  is  arsenotheus,  duplicis  naturae, 
why  not  the  Mena  (mgnoeides),  even  if  euhemerised  into  men?    We  here  see  the 


272  THE  GHEBERS   OF  HEBRON. 

dus  had  tlieir  royal  races  both  Solar  and  Lunar,  there  is  no 
reason  for  refusing  to  Egypt  her  Solar  or  Lunar  races,  de- 
scendants of  Menes  and  Horus.  Next  to  the  Eoyal  Gods 
came  the  Hor-shesu,  the  successors  of  Horus.1  The  Akkadian 
Sungod  had  a  formidable  rival  in  the  Moongod.  From  the 
Moongod  the  Chaldaean  monarchs  traced  their  descent. 

The  moon  at  the  conjunction  disappears  within  the  sun. — The  Aitareya 
Brahmana.2 

The  moon  having  conjunction  duly  with  Helios. — Manethon,  Apotelesm. 
iv.  537. 

The  moon  is  born  of  the  sun.  Viewing  it,  say  :  May  the  Moon  be  renewed. 
— Aitareya  Brahmana. — Colebrooke,  25. 

2,vvo5ov  TroL-qirafiei/r)  irphs  "\Xiov. — Plutarch,  Qusest.  Rom.  24. 

Sinai  is  the  range  of  Mts.  of  Sin,  the  Babylonian  Moongod.3 
Beginning  with  the  bisexed  Sin  in  Babylonia,  we  come  to  the 
bisexed  Adam,  Dionysus-Ourania,  in  Arabia,  the  holy,  heav- 
enly, horn  of  Mene,  Men  the  bisexed  Moongod  in  Asia  Minor 
and  Syria  (compare  Mt.  Sini  and  the  Hebrew  lunar  worship 
on  the  '  Newmoons  and  sacred  Sabbaths,  seven  being  a  sacred 
fourth  of  a  lunation, — compare  the  seven  years  of  Jacob),  and 
finally  to  Menes  in  Egypt. 

Ainvvffov  Se  Stebv  jj.ovvov  ko\  tV  Ovpavir^v  riyevurai  elvai. 

Dionysus  and  the  Ourania  (Aphrodite)  they  think  to  be  sole  God.— Herod- 
otus, iii.  8. 

Dionysus  they  think  is  only  God  and  is  the  Heavenly  Venus. — Herodotus,  iii.  8. 

Hindu,  Egyptian,  Babylonian  and  Hebrew  forms  of  "  Allah  Sin "  to  be  identical 
with  the  Dionysus,  Iachos,  Iachoh,  Iahoh,  Ia5,  Adonis,  Lunus,  mythological  traditions. 
In  the  Transactions  of  the  Royal  Berlin  Akademy,  1856,  p.  216,  Lepsius  argues  that 
Isis  is  not  a  Moon-goddess  because  the  Moon  in  Egypt  was  a  male  deity,  Lunus.  But 
the  same  thing  occurred  in  Mesopotamia  among  the  people  of  'Harran ;  the  Sabians 
adored  the  moon  as  male-female  and  as  a  female  (Chwolsohn,  n.  23)  ;  and,  like  Isis  in 
Egypt,  their  Baalti  is  apparently  also  Venus.  Osiris  is  Dionysus.  Dionysus  was  rep- 
resented with  horns ;  and  Nonnus,  a  resident  of  Panopolis  in  Egypt,  expressly  says  so  : 

Tavpo$v7)  Aidi'vow  CjuiTpweraiTO  Kepatrnji'. — Nonnus,  Dionus.  IX.  15. 
ical  0pe<£os,  evKepdoio  <?>ut)?  ivSaAfia  SeArji'T)?.—  NonnUS,  ix.  27. 

They  crowned  the  bull- shaped,  horned  Dionysus. 

And,  a  child,  the  image  of  the  form  of  well-horned  Selene. 

Hermes  (the  logos)  is  seated  in  and  goes  round  with  the  Selene.— de  Iside,  41. 

1  Sayce,  Herodotus,  p.  319. 

2  Colebrooke,  p.  24.  "  The  seventh  chapter  opens  with  a  hymn  in  which  Siirya, 
surnamed  Savitri,  the  wife  of  the  Moon,  is  made  the  speaker.  .  .  A  very  singular 
passage  occurs  in  another  place,  containing  a  dialogue  between  Yama  and  his  twin- 
sister  Yamuna,  whom  he  endeavors  to  seduce ;  but  his  offers  are  rejected  by  her  with 
virtuous  expostulation." — ibid.,  15,  16. 

3  Sayce,  Hib.  Lect.  42. 


ISIS  IN  PHOENICIA.  273 

Like  Alohim  lie  includes  both  sexes  within  himself,  else  he 
could  not  be  the  sole  cause.  Dionysus  is  Osiris,  and  he  was 
said  (de  Iside,  43,  50,  51)  to  enter  the  moon.  When  entering 
the  Moon,  the  crescent  becomes  Lunus,  Sin,  the  Male  Moon. 
Adonis  entering  the  Moon  loses  sex.  Hence  the  Hebrew 
Newmoon  worship.  Dionysus,  Adonis,  Osiris,  Herakles  enter 
the  Moon.  The  city  Ur  was  dedicated  to  the  Moon-god,  and 
the  Chaldaean  priests  held  the  Moon-god  to  be  the  father  of 
the  Sun-god.  The  Harranites  regarded  their  Moon-deity  as 
man  and  woman.1  The  worship  of  the  Moon  under  the  name 
Sin  in  Harran  was  very  ancient.2  The  Jews  had  the  Newmoon 
worship  to  Iahoh3  (Allah  Sin).  As  soon  as  the  Newmoon 
came  in,  the  Temple  Gate  Nicanor  was  opened,  as  on  the 
Sabbath.  The  citizens  hurried  to  the  Temple,  the  priests  and 
levites  to  their  posts,  and  burnt-offerings  were  made.  A  full 
description  of  the  ceremony  is  given  in  Bodenschatz,  II.  p. 
160  (from  Lundius,  Jud.  Heiligth.,  V.  c.  8,  num.  4).  As  usual, 
when  the  he-goat  was  killed  as  an  offering,  the  priests  ate 
nearly  all  of  him.  The  people  came  with  their  thankofferings 
and  their  peace-offerings  (Numbers,  x.  10).  The  Sabians  had 
the  sacrifice  of  seven  male  lambs  to  the  planets.4  The  Jews 
sacrificed  seven  yearling  lambs  at  the  Newmoon.  The  Sabians 
ate  lambs  in  the  last  of  March  (Chwolsohn,  II.  23,  24,  75,  76) ; 
the  Jews  had  the  feast  of  the  paschal  lamb:  and  the  Old 
Syrians  were  declared  to  be  Sabians.  The  Jews  were,  there- 
fore, Sabians.5  There  is  one  tradition,  on  the  testimony  of 
Africanus,  that  the  Hyksos  kings  were  Phoenicians  who  took 
possession  of  Memphis  and  made  Abaris  in  the  Sethroite 
nome  their  chief  fortress. 


'  Chwolsohn,  Ssabier,  II.  37,  183. 

2  ibid.  II.  p.  158,  156 ;  Norberg,  Codex  Nazar.  I.  p.  54,  98. 

3  Numb,  xxviii.  11-15. 

«  Chwolsohn,  II.  22,  24,  26.  Sin  was  the  Moongod  of  the  Old  Sabian  religion.— 
Blau,  in  Zeitschrift  D.  M.  G.  ix.  p.  89.     Sin  could  well  be  named  Menes. 

5  Numbers,  xxix.  10 ;  Chwolsohn,  die  Ssabier,  II.  p.  25.  As  Adam  is  the  holy 
Menes  horn,  he  is  both  Ish-menS  and  lasa-mSne".— Gen.  ii.  23,  24.  He  is  the  light 
of  Israel,  like  the  Christos  of  the  Manicheans  whose  power  was  in  the  sun,  but 
his  wisdom  in  the  moon.  Men  was  adored  as  Men  and  Mens,  Lunus  and  Luna 
in  all  Asia  Minor,  in  Sinope  and  Laodicea.— Blau,  in  Zeitschrift  D.  M.  G.  88,  89  ; 
Movers,  Phonizier,  649.  This  MSn-worship  followed  the  coast  down  past  Caesarea 
to  the  land  of  Menes,  Egypt. — Compare  Movers,  649 ;  who  regards  MSn  as  the  sun- 
light proceeding  from  the  moon.  Also  Mt.  Sini  (Sinai)  and  the  Saturnian  Moonwor- 
ship. 

18 


274  THE   GHEBER8  OF  HEBRON. 

And  he  removed  the  Mysteries  (ras  TeA.eTas)f  rom  the  land,  and  accomplished 
all  the  business  that  his  fathers  did.  And  he  removed  Ana  his  mother,  so  that 
she  should  not  he  the  regent,  since  she  made  a  sunodos1  for  Ashera.  And  Asa 
destroyed  her  places  of  concealment. — Septuagint,  1  Kings,  xv.  13. 

Mysteries  are  tlie  basis  of  all  religious,  not  at  all  in  order 
to  lock  up  from  the  people  the  door  to  wisdom  or  because  the 
priesthood  wished  for  the  private  profit  of  their  caste  to  use 
the  preference  of  the  uninstructed  for  the  mysterious,  as  the 
frivolous  rationalism,  drawing  an  inference  from  the  Christian 
priestcraft  to  the  childish,  ntdve,  ancient  world,  asserts,  but  to 
heighten  the  feeling  of  devotion  and  awe  before  the  Creator, 
who  veils  himself  in  mystery,  withdraws  himself  from  the  pro- 
fane regards  of  the  sensualist,  by  the  separation  of  the  holy 
from  the  profane,  through  the  exclusion  of  the  worldling,  who 
holds  fast  to  the  things  of  earth,  from  the  service  of  the  Being 
of  light.  When  the  eye  of  the  senses  is  darkened  by  a  deep 
slumber  and  the  body  is  as  if  dead,  as  in  Magnetic  clairvoy- 
ance, the  Father  of  light  lets  the  true  illumination  come  near," 
as  Iamblichus3  seeks  to  explain  to  Porphyrius  that  Beholding 
in  the  light,  that  at  times  an  invisible  spirit  floats  around  the 
sleeper  who  perceives  through  another  perception  than  sight, 
just  so  the  Initiated  into  the  divine  Mysteries  named  them- 
selves Enlightened,  Illuminati,4  and  before  their  reception  into 
the  band  of  the  saints  must  become  dead  to  the  body,  through 
chastity  and  strict  regimen,  fasting  etc.,  seek  to  slay  the  flesh, 
if  they  wished  to  celebrate  already  in  this  life  a  spiritual 
resurrection.  As  the  hieroglyphic  language  of  the  soul  in 
dreams  and  visions  is  different  from  the  language  of  intellect 
so  must  therefore  the  hieratic  language  of  the  Mystae  and  of 
sanctified  archives  of  religion  differ  from  our  language  in 
books,  since  the  former  contained  the  divine  Word,  owing  to  a 
higher  significance  concealed  from  the  profane  and  only  com- 
prehended by  the  Initiated.  Hence  only  the  priest  is  entitled  , 
to  read  in  the  Law.  Astronomy,  astrotheology  and  geometry 
were  commonly  taught  in  Egypt.  The  Egyptians  had  the 
doctrine  of  the  Transmigration  of  souls,  and  they  (in  the 
Mysteries)  taught  the  unity  of  God.     But  the  priests  declined 

1  meeting. 

2  Ezekiel,  i.  27 ;  Psalm,  xviii.  29  ;  xxxvi.  10.     compare  Ovid,  Fast.  6,  5. 

3  de  Myst.  Aegypt.  sect.  3,  cap.  2. 

«  In  thy  light  we  see  the  light.— Psalm,  xxxvi.  10. 


ISIS  m  PHOENICIA.  27 5 

to  communicate  this  dog-ma  to  the  masses  who  owing"  to  their 
earthly  conceptions  of  the  Creator  were  unable  to  understand 
the  language  of  the  AVise.  The  secret  doctrine  is  based  upon 
nature  worship  to  be  sure,  but  in  accordance  with  the  Hindu- 
Orphic  doctrine  that  the  material  world  is  a  copy  of  the  spirit- 
world  (kosmos  noetos)  the  ethical  side  of  the  cultus  (the 
history  of  the  soul)  could  be  attended  to  as  well  as  the  physi- 
cal (the  history  of  the  seasons  of  the  year).  The  astrotheol- 
ogy  of  the  nature-religions  transposed  heaven  and  earth,  the 
realm  of  light  and  the  realm  of  night,  into  the  zodiac  through 
whose  two  hemispheres  the  souls,  compared  with  the  stars, 
wander,  led  by  the  clear-shining  Dogstar  whose  heliacal  as- 
cension announces  in  Egypt  and  Greece  the  beginning  of  the 
year,  consequently  also  the  commencement  of  the  period  of 
circulation  (transmigration)  of  souls.  The  Dog  Sura,  Sirius, 
accordingly  leads  stars  and  souls  in  and  out  of  life,  or  in  and 
out  of  the  zodiacal  course,  hence  the  Dog  is  Leader  of  souls, 
Hermes  kunokephalos  the  psychagogos  1  when  he  carries  them 
into  the  hemisphere  of  light;  psychopompos,  when  he  leads 
them  in  the  other  solstice  or  Equinox  (Libra)  into  the  dark 
hemisphere.  From  the  moon's  gate  the  soul  came  upon  the 
earth,  because  the  Hule  corresponds  to  the  moisture  of  the 
maternal  Night-light.  Elysium  and  Acheron  are  in  the  poles ! 
At  the  end  of  the  Wandering,  the  soul  returned  back  to  its 
Father,  the  sun,  from  which  it  came,  through  the  sun's  gate. 
In  the  Mysteries,  therefore,  Hermes  Leader  of  souls  plays, 
with  the  sun  and  moon,2  the  most  important  part.  The 
Sacred-herald  represented  him,  the  Torchbearer,  the  sun,  the 
Epibomios,3  the  moon.     Hermes  on  the  dividing  lines  of  the 

1  The  Chaldaean  called  the  Raiser  of  the  souls  up  to  the  heaven  Anagogeus.  As- 
cending, and  lifting  up  the  soids  to  the  mind-perceived  world.— Julian,  in  Solem,  p. 
130.  The  Ascension  is  made  through  Zeus-Bel,  Bel-Mithra.— Movers,  I.  p.  553  ; 
Proclus,  in  Plat.  Alcih.  Tom.  IV.  p.  96.  This  is  Metatron  Iesua,  the  Saviour  of  souls. 
The  Unspoken  Mystery  about  which  the  Chaldaean  raved,  bringing  up  the  souls 
through  him,  the  God  of  the  Seven  Rays.— Julian,  V.  p.  172.  This  is  the  Chaldaean 
Iao  called  Sabaoth  (from  the  Seven  Planetary  Rays).— Movers,  550  ;  Lydus,  de  Mensi- 
bus,  IV.  38,  74. 

-  Kneph  was  the  God  who  made  the  sun  and  moon  to  revolve.— Rawlin son,  Anc. 
Egypt,  I.  331.  Herodotus,  II.  104,  on  tho  priority  of  circumcision  evidently  contra- 
dicts Genesis,  xvii.  10.  The  Egyptian  Sacred  Books  are  older  than  the  oldest  parts  of 
the  Book  of  Genesis,  which  paints  the  life  of  the  priests  just  as  it  was  known  to  be  in 
later  times.— Movers,  Phonizier,  112,  113.  Visnu  is  represented  as  blue,  as  Water- 
God  and  the  continual  Benefactor  of  men,  Lord  of  all  Beings. 

3  Gabariel  was  the  Jewish  lunar  angel.     He  was  the  Fireangel. 


276  THE  GHEBERS  OF  HEBRON. 

year's  season  is  always  between  heaven  and  hell,  brings  the 
souls  from  the  upper  world  to  the  lower  one,  but  also,  through 
night,  to  light.  The  first  takes  place  at  the  autumn  equinox 
when  the  nights  lengthen.  Therefore  the  astronomers  laid 
down  the  Styx  in  the  8th  degree  of  Libra.1  This  was  the  Old 
Sabian  worship  before  our  era.  Julian2  shows  that  in  the 
Mysteries  the  scheme  of  the  heavenly  bodies  was  considered, 
saying  that  "  the  Sun  is  not  the  centre  of  the  Planets  but  of 
the  three  worlds,  according  to  the  hypotheses  in  the  Mys- 
teries (tcA.£otiko.s  ti7ro3eW<;)."  This  view  of  Julian  is  consistent 
with  the  theology  of  the  Osirian  Mysteries. 

Brilliant  Lords  that  bring  frost  and  harvest  to  mortals. — Aeschylus,  Agam., 
4. 

All  the  Teirea  (constellations)  with  which  heaven  is  crowned. — Homer,  II. 
xviii.  485. 

The  star-gods  were  regarded  as  the  causes  of  the  orderly 
succession  of  times  and  seasons.3  Near  Libra  the  constel- 
lations which  rise  with  it  and  which  bring  back  winter  after 
the  fruit  harvest  are  shown.  Among  these  constellations  is  the 
celebrated  Dragon  of  the  pole  who  guarded  the  apples  of  the 
Hesperides,  whom  the  spheres  represent  as  wound  round  a 
tree  like  the  Serpent  of  Eve.  Lastly,  the  constellation  Ser- 
pentarius,  or  Pluto  and  his  serpent,  who  ascends  at  the  same 
time  as  Libra.  The  name  of  this  serpent,  the  serpent  of  Eve, 
as  it  is  still  called  by  the  Persians,  or  Heua,  as  it  is  called  in 
the  Arabian  spheres,4  has  been  preserved.  This  is  the  cele- 
brated Star-serpent  spoken  of  in  the  Persian  cosmogony,  the 
Serpent  who  is  the  mother  of  winter  and  whose  form  Ahri- 
man  assumes  in  order  to  introduce  evil  into  the  world.5  On 
the  walls  of  a  rock-temple  Krishna  is  seen  trampling  on  the 
Serpent  Kaliga  whom  he  has  destroyed,— the  Spring-sun  as 
Vanquisher  of  the  Winter-serpent.0    The  Jews,  like  the  Baby- 

1  Nork,  Real-Worterbuch,  III.  221-223.  Art.  Mysterien.  They  worshipped  the 
astral  powers,  the  planets,  Bal,  the  Sun,  Moon,  and  all  the  array  of  the  heavens.— 2 
Kings,  xxiii.  5  fig;  Jer.  viii.  2.  Beth-Samas.— 2  Kings,  xiv.  11.  The  worship  of  the 
planets  was  carried  on  in  the  temples  of  the  Bamoth  Bal.  The  2  Kings,  xiv.  4,  reminds 
us  of  the  "  sacred  tree  "  that  appears  on  Assyrian  and  Persian  sacred  representations. 

2  Julian,  Oratio  iv.  p.  148. 

3  Mankind,  p.  416,  417. 

4  Eua,  in  Genesis,  iii.  20. 
s  Mankind,  465,  466. 

•  Nork,  Real-Wort.  1. 217. 


ISIS  IN  PHCENICIA.  277 

lonians  and  other  Sabians,  appear  to  have  been  well  acquainted 
with  the  heavenly  host.1  The  Ass  was  a  sign  of  autumn.  A 
golden  head  of  an  Ass  stood  in  the  Jewish  temple  and  the  con- 
stellation of  the  Ass  stood  in  the  sidereal  heavens  near  that  of 
Dionysus.2  The  Apokalypse  mentions  Virgo  holding  the  Sun- 
child  in  her  arms  ;  and  in  the  Garden  of  Adonis  the  king  comes 
forth  from  the  "  Bird-nest "  and  appears  descending  from  the 
heaven.  The  ass  of  the  Messias  indicated  the  End  of  the 
world  and  the  Judgment  to  come. 

In  the  Chinese  popular  religion  the  Heaven,  the  highest 
revealed  form  of  the  primal-potence  that  had  penetrated  the 
primal  matter,  took  the  place  of  the  primal-power,  which  was 
more  accentuated  in  the  philosophical  conception,  in  the  full 
divine  meaning  of  this  idea.  The  divine  essence  (Sein)  is  thus 
a  duality.  The  Heaven,  that  is,  the  natural,  visible,  blue 
heaven3  with  the  sun  and  stars  is  not  the  pure  primitive 
power  (Urkraft),  but  this  Power  united  with  the  primitive 
matter.4  The  Urkraft  is  related  to  the  primal  matter  as  the 
Fire  is  to  the  burning  material.5 

All  the  inhabitants  of  the  Thebais  (which,  they  said,  was  the 
most  ancient  part  of  Egypt  ?)  judged  it  the  greatest  oath  when 
any  one  swore  by  the  Osiris  who  lies  in  Philae.6  In  the  temple 
of  Osiris  at  Philae  7  Amun 8  appears  fashioning  upon  a  wheel 
or  lathe  the  limbs  of  Osiris,  while  the  figure  of  the  Nile-god 
stands  by  and  pours  water  on  the  wheel.  At  Elephantine  he 
appears  working  a  lump  of  clay  upon  the  lathe.9  In  the  mys- 
tic chamber  of  the  temple  of  Philae  Amun-Kneph  is  repre- 
sented turning  a  potter's  wheel  and  moulding  the  mortal  part 

1  2  Kings,  xvii.  16 ;  xxi.  3,  5  ;  xxiii.  5. 

-  Bahak  (compare  Bak  =  Light)  is  the  "Genius"  who  called  the  world  into  exist- 
tence. — Codex  Nasar.  II.  '233  Norberg;  Genesis,  i.  3,  4. 
3  Exodus,  xxvi.  1,  4,  31. 
*  Adolf  Wuttke,  Heidenth.  ii.  p.  25. 
■'  ibid.  ii.  p.  15. 

6  Diodorus,  i.  22.  To  swear  by  my  name,  Chi  Iachoh,  as  they  taught  my  people  to 
swear  by  Bal. — Jeremiah,  xii.  16. 

7  Monuments  at  Philae  are  considered  among  the  latest. 

8  The  Creative  Mind  or  Logos.  The  Demiourgic  Producer.  The  description  which 
Porphyry  gives  of  Kneph  as  a  human  figure,  dark  blue,  with  a  girdle  and  sceptre,  and 
a  royal  feather  on  his  head,  accords  with  the  representations  of  Amun,  not  of  Kneph. 
From  his  mouth  was  produced  an  egg  from  which  Ptah  (the  Perfecting  Intellect,  act- 
ing with  truth,  according  to  art)  sprung.  Like  Vishnu,  he  represents  Sun  and  Water. 
He  is  also  identified  with  Khem,  Kneph  and  Horus. — Kenrick,  i.  314,  318. 

»  Kenrick,  Egypt,  I.  314. 


278  THE   GHEBERS   OF  HEBRON. 

of  Osiris,  the  Father  of  men,  out  of  a  lump  of  clay.  The  hiero- 
glyphical  inscription  is  :  "  Knum,  the  Creator,  on  his  wheel 
moulds  the  divine  members  of  Osiris  l  in  the  shining  house  of 
life."  2  This  is  the  same  as  the  Hebrew  belief :  "  Thou,  la'hoh, 
our  Father  art ;  we  the  clay,  but  thou  our  potter ;  and  Ave 
all  (are)  the  work  of  thy  hands."3 

And  la'hoh  Alahim  moulded  the  Adam,  dust  out  of  the  ground. — Gen.ii.  7. 

The  soul  from  the  Edem  in  like  manner  too  was  placed  in  the  Eua  (Moon) 
in  idea  (ideal  form  without  body),  but  the  spirit  (is)  from  the  Eloeim. — Hippo- 
lytus,  v.  20. 

The  same  doctrines  were  in  the  Greek  Mysteries. 

The  Garden  of  Eden  4  was  by  some  placed  near  the  throne 
of  the  Lamb,  that  is,  near  the  sign  of  the  vernal  equinox.5 
Others,  like  Plutarch  and  Lncian,  placed  it  in  the  upper  part 
of  the  moon.  But  Plato  in  his  Phaedo  has  placed  a  celestial 
and  holy  earth  above  the  other  which  resembles  the  celestial 
Jerusalem  of  the  Apokalypse.6  The  moon,  however,  being  the 
place  of  meeting  of  Adam  and  Selene,7  at  their  conjunction, 
and  also  sinking  below  the  plane  of  the  earth's  surface,  suits 
best  the  general  mythology  of  the  ancients,  for  an  Adonis- 
garden.  We  know  the  worship  of  Dionysus  (Adonis)  to  be 
older  than  Homer.  The  Egyptian  Eden  of  departed  souls  was 
in  the  eastern  heaven.     The  Garden  of  Eden  lay  to  the  east 

1  the  type  of  man,  the  First  Man. 

2  in  the  solar  disc,  "in  the  bent  arms  of  the  sun." — de  Iside,  52.  Just  as  Snefru 
set  up  at  Memphis  the  greatest  piece  of  sculpture  in  the  gigantic  form  of  the  Sphinx 
through  the  art  of  Ptah  (Hephaistoteucton),  so  his  son  Chufu  used  the  means  of  the 
God  Chnemu,  the  Architect. — Lauth,  Chronol.  72. 

3  Isaiah,  lxiv.  8.  itsar,  figulus,  formator.  —Mankind,  p.  736. 

4  The  Garden  of  Tamaseus  is  the  Garden  of  Tomas  "  the  Sun :  "  compare  Turn 
"  the  Setting  Sim,"  and  Thamus  the  Egyptian  Monarch,  and  Tammuz  (Adonis). 
Adam  (Adamatos)  presents  the  apple  to  Eua,  in  the  Eleusinian  Mysteries.  Apples 
were  lovers'  presents.  Persephone  in  Hades  (Sheol)  eats  the  apple  of  Aidoneus. — Prel- 
ler,  I.  472.  Compare  "  Maneros  "  in  Egypt,  and  the  "  apples  of  Bacchus  "  who  is  both 
Osiris  and  Adonis  !— Dunlap,  Sod.  I.  p.  150;  Theokritos,  iii.  xi.  xxix.;  Champollion, 
Egypte,  131;  Ezekiel,  viii.  1-12.  Women  sat  (on  the  ground)  deploring  Thamus  — 
Ezekiel,  viii.  14.  This  is  all  presumably  late,  since  70  Israelite  Elders  (Ancients)  of 
the  Hebrew  Senate  with  Iasanios  (Jason,  Iasan)  at  their  head  are  mentioned.— Eze- 
kiel, viii.  11. 

6  This  Lamb  is  evidently  Aries,  placed  above  the  Whale  and  ascending  with  it.— 
Mankind,  545.  The  throne  of  the  God  and  the  Lamb  will  be  in  it. — Rev.  xxii.  3.  But 
the  Lamb  represents  the  Adon  living,  "  Adonis  lives."  Was  dead,  and  is  alive.— Rev. 
i.  18.     Chi  Adon  ! 

«  Mankind,  p.  462,  566,  630,  631. 

7  Selenia,  a  town  in  Kupros-Cyprus. 


ISIS  IN  PHOENICIA.  279 

near  the  Sun's  gate,  the  Equinoctial  sign  of  Aries,  and  is  to 
be  found  in  the  celestial  heaven.1 

Nork  considers  Adah  Esau's  wife.  She  is  Ade,  Deo,  Dem- 
eter  the  Moongoddess  of  Hades.2  Jared,  in  Gen.  iv.  18,  is 
Airad  (Irad)  the  founder  of  the  ancient  city  Eridu.3  Movers, 
Phonizier,  471,  connects  Nimrod,  the  Mighty  Hunter,  with 
Orion  ;  and,  according  to  the  Chronicon  Paschale,  I.  p.  51,  the 
Assyrians  said  that  Ninus  the  Nebrod  taught  them  to  worship 
fire ;  and  they  made  him  their  first  king  after  the  Deluge.4 
Nimrod  was  called  Ninus  by  the  Greeks.5  Orion  is  Agron 
(the  Hunter).0  Orion  is  Mars  the  God  of  Fire.7  Mars,  as 
Spring-sun,  is  identical  with  Ha  Aur  (Horus)  as  Spring-sun  ; 
and  Horus  enters  Orion.  Ninus-Sandan  is  Orion-Nimrod.8 
The  Mars-Typhon  kills  Adonis.  Ken  (Kon  ?  Saturn)  kills 
Abel.  The  Lydian  Herakles  -  Sandan  was  animal  -  hunter.1' 
Lamos  is  a  son  of  the  Lydian  Herakles. — Diodor.  Sic.  iv.  31. 
The  Hunter  Adrastus  kills  Atys  the  pious  brother  (Abel),  the 
Youth  ;  and  Lainus  (the  Hunter  Adrastus)  is,  apparently,  the 
Jjoxaach  who  kills  a  man  and  a  Youth  in  Genesis,  iv.  23.10  Ade 
(Adah)  is  the  Babylonian  Iuno,11  and  consequently  is  Light  or 
Pleasure  ;  while  Zilla  is  Darkness.12  Sair  (Osiris)  means  fire 
like  Aud,13  Sar,  Asar,  Azar  ;  and  Azorus,  Zorus,  Zohar,  Zaratas 
mean  fire :  Er  (Ar)  Zoroaster  (Zaratas),  or  the  God  (in  the 
myth)  burned  upon  a  scaffold  for  12  days  was  a  God  of  the 
Pamphilians,  and  the  Cham  or  Zaratas  was  burned  through 
the  fallen  fire  of  Orion.14  The  Lamach  of  Genesis,  iv.  23  ex- 
hibits the  use  it  makes  of  the  mythology. 

1  Baliol  College.— Mankind,  pp.  462-1G4,  plate  xxii. 

2  Nork,  Bibl.  MythoL  I.  361.  Ata  was  the  Goddess  of  Adiabene.  east  of  the  Tigris. 
—Trans.  Soc.  Bibl.  Archaeology,  vii.  p.  260.  Movers,  I.  340,  seems  to  have  regarded 
Ada  as  Hera  ami  Adna. 

3  Sayce,  Hibbert  Lectures,  1S87,  p.  185 ;  Gen.  iv.  17. 

4  Movers*,  471. 

5  Clementine  Recognitions,  liber  iv.  cap.  29. 
Movers,  475,  476. 

7  Movers,  47:!. 

8  Movers,  474  ;  Gen.  x.  8,  9.     Hebrew.    Nimrod  is  the  Gabor,  "  Giant." 

9  Movers,  474. 
10  Movers,  477. 
"  ibid.  477. 

'-  Zill  =  umbra.     Zelem  =  imago.     Zalmuth  =  umbrae  mortis. 

13  See  the  altar  of  Ad  (Aud,  Od)  and  the  prophetes  Ado.— Joshua,  xxii.  34;  2 
Chron.  xii.  15.  Hebrew. 

"Movers,  pp.  xviii.  xix.,  338-342,  o49.  Sair  is  a  name  of  the  Dogstar  Sirius. — 
Movers,  473,  338.     The  fire-pillars  of  Sair  (Oseiris) !— Movers,  338.     Asar  is  the  root  ; 


280  THE  GHEBERS  OF  HEBRON. 

The  (times?)  of  the  Sesu-Hor,  years  13,400  (plus  ?), 

The  reigns  down  to  Sesu-Hor,  years  22,300  (plus  ?). — De  Rouge,  Re- 
cherches,  p.  163. 

The  Horshesu  can  be  translated  '  Servants  of  Horus '  or  '  Suc- 
cessors of  Horus.'  Sesu-Hor,  in  the  singular,  is  cited  in  the 
inscription  of  Tonibos  (under  Totmes  I.)  as  the  most  remote 
type  of  human  antiquity.  The  Semites  named  the  Angels 
Sons  of  God.1  The  Sesu-Hor  had  in  the  eyes  of  the  Egyp- 
tians a  character  entirely  analogous  to  that  of  the  first  Biblical 
patriarchs  ;  justified  by  Osiris,  they  inhabit  the  regions  of  the 
blest  destined  for  the  virtuous  souls,  and  the  Rituel  funeraire 
shows  them  to  us  gathering  the  abundant  harvests  produced 
by  the  celestial  fields  of  Aaru.  This  information  proves  that 
the  Sesu-Hor  are  merely  human,  and  we  are  induced  to  think 
that  under  the  name  of  dynasty  of  the  Manes  the  Greek  lists 
have  transmitted  to  us  merely  a  souvenir  of  the  first  Egyp- 
tians.2 The  Semites  named  par  excellence  their  ancestors 
Children  of  God.3 

Genesis,  xi.  2,  makes  a  claim  for  the  origin  of  the  Jews  in 
Mesopotamia.  Lantech,  or  Lamach,  is  the  equivalent  of  the 
name  Lamga  who  is  the  Moon-god.4  In  Sippara  (Sepharoim) 
was  the  God  Alamelech  (also  Adarmelech).  This  Adarmelech 
is  the  Sun's  Eire,  and,  since  Adar  is  Mars,  the  destroying  fire.5 
Alamelech  is  one  with  Adarmelech,  consequently  destructive 
in  tendency.  Shortening  Alamelech,  and  dropping-  the  initial 
vowel  (which  often  happened  in  time),  we  should  have,  instead 
of  Alamelech,  Lamech  the  husband  of  the  Babylonian  Juno 
(Adah)  and  a  martial  character  of  warlike  and  murderous 
aims.6  Adar  the  Warrior,  the  Sun  of  the  South,  the  Sun  of 
mid-day,  like  Adar-malik  corresponds  to  the  Phoenician  and 
Palestine  Moloch  ;  he  devours  the  productions  of  the  earth 
and  human  victims  alone  can  appease  him,  who  in  the  month 
of  Tainmuz  (June)  kills  Dumouzi  (Tammuz-Adonis)  the  Young 

as  we  have  Ousorus,  a  Phoenician  God  (Eusebius,  Laud.  Constant,  c.  13;  Movers,  120), 
and  Ousir  in  the  Seal  of  Iar  Ammonios,  in  the  Abbot  Egyptian  Collection. 

1  Gen.  vi.  2,  3. 

2  De  Rouge,  163-165. 

3  ibid,  164.     See  Deuteron.  xiv.  1  ;  Romans,  viii.  16 ;  1  Cor.  iii.  16. 

4  Sayce,  Hibbert  Lect.  1887,  p.  186;  Zeitschrift  fiir  Keilschriftforschung,  ii.  47, 
66. 

6  Movers,  I.  410. 

6  Genesis,  iv.  19,  23,  24  ;  v.  30,  31. 


ISIS  Z/V  PHCENICIA.  281 

and  gracious  Spring-  Sun.1  This  was  the  "Charming-  Youth  " 
from  the  Lebanon ! 

I  have  killed  a  man  to  my  wounding  and  a  Youth  to  my  calamity. — Gen. 
iv.  23. 

Moreover  Lamech's  two  wives  are  Adah  2  (Light)  and  Zillah 
(Darkness). 

There  is  a  complete  difference  between  the  two  genealogies 
in  Genesis  iv.  and  v.;  they  spring  from  different  sources. 
Nothing  is  more  dry  and  monotonous  in  form  than  that  of  the 
Sethites,  borrowed  in  chapter  v.  from  the  Elohist  document ; 
nothing  which  exhibits  to  a  higher  degree  the  stamp  of  that 
particular  sort  of  euhemerism  that  is  peculiar  to  the  Bible  which 
its  rigorous  monotheism  has  breathed  into  it,  and  which  while 
depriving  them  as  much  as  possible  of  their  allegorical  char- 
acter, reduces  to  strictly  human  proportions  the  heroes  of  the 
popular  tradition  whom  it  accepts  while  recording  the  most 
ancient  souvenirs  received  from  its  ancestors  by  the  people 
Israel.3 

Mach  means  "  to  destroy." 4  Al  Mach  means  the  Destroyer. 
But  Al  Amach  means  'the  one  who  descends  5  into  the  depth,' 
hence  Adonis  is  meant.6  Lamach  has  Beauty  (Audah,  Light) 
as  one  wife,  Sillah  (Obscurity,  Darkness)  as  the  other.  Adonis 
fills  these  conditions,  as  Hades,7  and  so  does  Osiris.  Genesis, 
iv.  23,  therefore  represents  Lamach  as  Mars,  and  lets  him 
marry  Venus.  Aud  and  Adah  (Audam  and  Ashah)  would  rep- 
resent fire  (Adar,  Moloch,  Ia'hoh)  and  the  feminine  principle  in 

1  Lenormant,  les  Origines  de  l'hist.  I.  256. 
-  Ad,  Aud.— Univ.  Hist.  18,  p.  387. 

3  Lenormant,  les  Orig.  I.  182.  Movers,  Phoenizier,  I.  165,  long  ago  recognized  that 
the  fact  of  the  equivalence  of  the  duration  of  the  ten  antediluvian  reigns  with  ten 
periods  of  12  sars  established  a  relation  betweea  each  of  them  and  one  of  these  periods, 
months  or  hours  of  the  greatest  celestial  cycle  ;  that  thus  the  antediluvian  patriarchs 
of  Chaldaea  had  been  referred  to  these  solar  mansions  of  the  zodiac  mazzaloth  which  the 
infidel  Hebrews  in  the  time  of  the  Assyrian  influence  adored  with  the  sun,  moon  and  all 
the  celestial  array,  and  which  the  Chaldaeans  already  designated  by  the  figures  whose 
use  has  come  down  to  us  through  the  intermediation  of  the  Greeks. — Lenormant,  I. 
255. 

4  Seder  Leshon,  p.  171 . 

6  ibid.  p.  252. 

0  In  the  theology  of  Eridu,  the  Sun-god  Dumuzi  or  Tammuz  was  the  offspring  of 
Ea  and  Daukina. — Sayce,  144. 

7  Etana's  throne  was  placed  in  Hades. 


282  THE   GHEBERS   OF  HEBRON. 

the  moon.1  Adah  (Ade)  gave  birth  to  Ibal  (Adonis)  father  of 
the  tented  Arabs 2  and  his  brother  was  IoBel,  the  Apollo.3 
Adah  is  said  to  be  the  Iuno  of  Babylon.  Adah  or  Oda  means 
'  the  shining','  according  to  Nork,  Bibl.  Mythol.  I.  361.  Lamech 
seems  to  be  Lamos  son  of  Vulkan  (Ptah,  Bal).  With  Elam,  and 
Lamos  connect  lampo  '  to  shine  '  and  lumen,  light ;  also  Lem- 
nos  the  Sun's  isle,4  Eill  who  is  Lucifer  (compare  eial,  illumi- 
nare),  Ilus,  and  Lampos  son  of  Eos.  Anos  represents  the 
Anasse  Arabs. — Gen.  v.  7. 

The  Giants  and  Titans  were  interchanged  at  an  early  pe- 
riod.5 Genesis,  vi.  4,  makes  hardly  an  allusion  to  the  War 
of  the  Titans  against  Zeus  in  which  Minerva  (Athena)  was 
engaged,  and  only  states  that  the  Gabarim,  Anakes  or  Anakim, 
were  the  sons  of  the  '  Sons  of  the  Gods  '  in  the  Aither  (burning 
heaven),  and  the  Gabarim  of  old.  The  Seven  Kabiri  are  the 
Seven  Spirits  of  fire  about  Saturn's  Throne,6  like  the  Seven 
planet-effigies  around  the  Sun's  Horse  in  Arabia ;  and  the 
myth  relates  that  these  Titan  Kabiri  tore  Iacchos  (the  God  of 
life)  into  seven  pieces,  but  that  Minerva  saved  the  heart. 
Osiris  was  torn  into  twice  seven  pieces  by  Typhon.7  Osiris  is 
Dionysus,  is  the  most  primitive  conception  of  the  Sun.8 

Look  at  the  battle-rout  of  Giants,  on  walls  of  stone. — Euripides,  Ion,  206. 

Great  Giants 
Shining  in  weapons,  holding  in  hands  long  spears. — Hesiod,  Theog.  185. 

1  Ada  is,  according  to  Hesychius,  the  Babylonian  Iuno,  who  is  Melechet,  the  Spouse 
of  Moloch  (the  Sun,  Ptah)  ;  but,  as  the  Hebrews  had  an  altar  inscribed  Ad  (Od), 
Adah  is  the  feminine  of  that  Name.  See  Joshua,  xxii.  34.  Aud  (Od,  or  Ad)  is  then 
the  name  of  the  Fire-god  Ach,  Iach,  Yauk,  whose  altars  were  the  fire-altars  of  Moloch 
and  blood-besprinkled. — Joshua,  xxii.  34  ;  Levit.  x.  1,  2  ;  vi.  13 ;  xvii.  11  ;  Movers,  I. 
263  ;  Lenormant  gives  a  compound  of  Blam  and  Adon,  Lamedon. 

2  Gen.  iv.  20  :  Ausonius,  epigram  30. 

3  Gen.  iv.  21  :  Nork  derives  Lamech  from  Lacham  or  Laham  to  consume,  eat, 
conquer  by  force,  which  is  in  the  sense  of  Gen.  iv.  23,  24.  Lamia  is  Bel's  daughter. 

4  Nork,  Worterbuch  liber  das  alte  Testament,  p.  345. 

5  Gerhard,  Gr.  Mythol.  §  130.  The  Giant  fables  and  Titan  stories  sung  among 
the  Greeks  and  some  lawless  acts  of  Kronos,  and  contests  of  Python  against  Apollo, 
and  Flights  of  Dionysus,  and  Wanderings  of  Demeter  do  not  differ  from  the  Osirian 
and  Typhonian  stories  which  all  are  allowed  to  freely  hear  in  the  form  of  myths. — 
Plut.  de  Iside,  25.  But  the  science  of  astronomy  was  studied  by  the  priests. — de  Iside, 
41. 

Deuteronomy,  iii.  13,  calls  the  Basantis  the  land  of  the  Rephaim.  Aug  was  the 
last  of  them,  in  Astarta's  city.     We  find  Akis,  1  Sam.  xxxvi.  5  ;  Agis  in  Sparta. 

6  Rev.  iv.  5  ;  v.  6. 

7  de  Iside,  18.     The  land  of  Siris.—  Josephus,  Ant.  I.  2,  3. 
6  de  Iside,  35  ;  Meyer,  Set-Typhon,  17. 


ISIS  IN  PHOENICIA.  283 

Nor  did  Sons  of  Titans  smite  liim 

Nor  lofty  Giants  set  upon  him. — Judith,  xvi.  7. 

Consequently,  the  story  of  the  Titans  was  well  known  to  the 
Jews. 

Patach  in  Hebrew  means  door  (janua,  Eanus,  Ptah)  and  is 
the  Hebrew  Janus  (Patah)  that  begins  the  year  opening  and 
ending  the  period  of  time.  Simeon  (Hebrew,  '  Semaun ')  is 
the  Biblical  Semo  (Herakles)  the  Phoenician  or  Samaritan 
pillar-God  Bal  Hamman  (Chamman).  The  Shoulder-God 
Sechem  (S-k-m),  the  son  of  the  ruttish  Ass  (Hamor),  lets  him- 
self be  circumcised  after  an  interview  with  a  daughter  of  Iakob. 
Soq  means  appetite  (Nork  says,  desire)  ;  hence  Isoq,  Iskaq 
(Isaac).  Agabah  meaning  '  amorous,'  like  Iaqab.  Simeon 
requires  the  circumcision  of  Chamor,  because  he  was  himself 
worshipped  with  the  phallic  cultus,  for  the  sun-pillars  (the 
chammanim)  have  reference  to  the  phallus.  Justin  testifies 
(Apologia,  26)  that  nearly  all  Samaritans  (Sichem  people) 
adore  Simon  Magus  as  their  first  Power  of  God.  Semaun's 
son,  Iachin,  has  the  name  of  one  of  the  two  Jewish  sun-pillars 
(Gen.  xlvi.  10),  and  Zohar  (meaning  the  light  of  the  sun,  Sem, 
Semal)  is  another  son.  Simeon  is  represented  as  a  Warrior 
(Gen.  xlix.  5,  6)  and  the  Assyrians  first  erected  pillars  to  Mars 
(Herakles).  Iamin  points  to  Simeon  as  the  finger-god  He- 
rakles Daktulos,  for  Iamin  means  the  right  hand.  Nork  com- 
pares Simeon  and  Loi  (Levi)  to  Herakles  and  Apollo  to  Gem- 
ini.— Nork,  iv.  258,  296 ;  Gen.  xlix.  Samson  (Smson,  Semes, 
Hebrew)  is  the  Sun  man,  the  Biblical  Herakles.  He  is  son  of 
Manoch  ;  so,  Adonis  is  son  of  Manes. — Nork,  iv.  296.  Joshua, 
x.  11,  mentions  the  city  Asaqah. 

According  to  tradition  Ischaq  (Isaac)  was  buried  in  Kheb- 
ron,  but  the  Laughing  One  is  the  Sun  and  the  stars  are  said  to 
laugh;  Ischaq's  name  means  'he  laughs '  or  'the  laughing.'1 
Sakakah  (Joshua,  xv.  61)  could  be  made  Isakak,  by  prefixing  i 
(oi)  to  the  name  of  the  city  in  the  wilderness.  Nork  has  tried 
to  connect  Izchaq  with  Zochak  (Zohak).  Genesis,  xxiii.  8,  gives 
us  the  proper  name  Zochar  meaning  'splendens.'  Zochach 
means  shining.  Nork  mentions  the  love  of  the  flesh  and  Aso's 
care  for  his  kitchen  as  the  Darkness  in  Izchaq's  eyes.2   Izchaq's 

1  Gohlzieher,  Hebrew  Mythol.  02-06,  278,  270. 

2  Genesis,  xxvii.  1,  :'>,  4,  7.  Spirit  and  flesh,  spirit  and  matter  is  the  philosophy. — 
Gen.  vi-  3.     Nork,  Real-Wortcrbuch  II.  307,  regards  Ischaq  as  the  Biblical  Saturn. 


284  THE   GHEBERS  OF  HEBRON. 

blindness  evidently  lias  reference  to  the  Darkness  of  night. 
Zo'hak  chooses  the  arch-fiend  for  his  master-cook.  Therefore, 
the  book  Jalkut  Chadash  (fol.  3)  made  the  singular  assertion 
that  the  soul  of  the  sweet-toothed  Eua,  in  other  words,  the  soul 
of  a  woman,  had  transmigrated  into  the  body  of  Izchaq.  His 
wife  is  Rhea  (Damia,  Tamia,  Rebecca,  Eurudike),  Rhea  l  being 
Saturn's  wife.2  When  Orpheus  turns  towards  the  Darkness,  he 
loses  Rebekah  in  Hades.  Laughter  is  the  predicate  of  him 
who  sits  in  the  heaven,  the  smiling  Sun.  The  old  poet  al-A'sha 
says  of  a  blooming  meadow  that  it  rivals  the  sun  in  laughter. 
In  the  contest  between  Day  and  Night,  Night  says  :  Thou  dost 
laugh  at  thy  rising.3  Zachar  means  "  to  shine  ;  "  Sachar  means 
the  Dawn.  The  lover  of  the  flesh  follows  Abrahm,  as  Siva  fol- 
lows Yishnu,  or  as  the  evil  Destroyer  Saturn  {satr  =  to  de- 
stroy, darken,  eclipse,  obscure)  succeeds  to  Ouranos  God  of 
Light.  So  Iakab  follows  Ischak  as  Jupiter  (the  lover,  achabos, 
iacobus)  takes  the  place  of  Saturn  ;  for  these  all  are  symbols  of 
light  and  darkness.  From  the  Moon,  says  Servius  on  the 
iEneid,  xi.  54,  we  get  our  corpus.  For  love-matters  they  in- 
voked the  Moon,  and  Isis  (Vesta)  presided  over  these  affairs.4 

That  you  may  not  corrupt  yourselves  and  make  for  you  a  cast,  the  image  of 
any  similitude,  the  copy  of  Man  or  Woman. — Deuteron.  iv.  16. 

The  Man  is  Adam-Adonis ;  the  Woman  is  Issa,  Isis,  Eve.  Isis 
is  Venus,  and  Hathor  is  frequently  designated  the  goddess 
Sothis  (Sirius).5     Sirius  is  the  star  of  Isis. 

An  untold  amount  of  mythic  intervening  stories  must  have 
existed  connecting  the  Asiatic  circle  of  myths  with  the  Greek 
world,  and  the  latter  had  their  root  in  the  former.  In  regard 
to  this  we  are  too  plainly  reminded  by  the  form  of  many 
Greek  mythical  and  legendary  complications6  that  exhibit 
such  striking  parallels  and  forms  agreeing  even  to  the  names, 
that  respecting  their  original   identity  there  is  no  room  for 

i  pew,  to  flow.  She  is,  of  course,  Rhea  Kubele,  the  Mater  Sipylene,  the  Luna,  Mother 
of  the  Gods. 

2  Nork,  Bibl.  Mythol,  I.  S39,  340. 

3  Goldziher,  Mythol.  among  the  Hebrews,  92-95.     Zachaq  means  '  to  laugh.' 

4  Plut.  delside,  52.  Hermes  and  Typhon  were  intimately  associated  with  the  Moon. 
—Pint,  de  Iside,  8,  13,  18.  Achab,  in  Hebrew,  means  "he  loved,"  which  reminds  one 
of  the  Eros  of  Hesiod,  the  Osiris  (of  de  Iside,  57),  and  the  Hebrew  Adonis. 

5  Mariette-Bey,  Monuments  of  Upper  Egypt,  p.   141. 
8  Mythen-und  Sagencomplexe. — Popper,  308. 


ISIS  IN  PIICENICIA.  285 

doubt.  Such  a  one  we  find  in  the  instance  of  Rebecca,  mother 
of  Jacob  and  Esau,  and  Ino l  the  mortal  wife  of  Athamas, 
whose  son  is  doubly  identified  with  Jacob,  the  wrestling  Sun- 
god,  even  in  name  ;  for  he  is  named  Palsenion 2  and  at  the 
same  time  Melikertes,  which  places  his  identity  with  the  Phoe- 
nician Herkales  Melkarth  out  of  all  doubt.  As  first  wife  of 
Athamas  in  the  Greek  Myth  is  Nephele,  the  cloud,  whose 
original  representation  was  the  cow,  as  we  have  already  seen  ; :J 
but  with  the  cloud  goddess  whose  humidity  fructifies  the  uni- 
versum  was  united  the  Moon  goddess,  as  the  essence  of  the  all- 
productive  Power  of  Nature,  in  general,  the  feminine  physical 
production,  the  symbol  of  the  Mother  and  Maternity.  Thus 
in  the  later  development  of  this  mythological  idea  a  compli- 
cated circle  of  legends  were  built  up  whose  offshoots  can  still 
be  traced  in  the  Grecian  Mythology.  We  should  not  forget 
that  mythological  conceptions  as  ancient  as  those  that  lie  at 
the  foundation  of  the  Bible's  Rebecca  belong  to  a  world  that 
has  wholly  passed  away.4  As  Athamas  (Tamas,  Atamu,  Ta- 
muz,  Adonis,  Turn)  is  a  Cthonian  or  Subterranean  deity  and 
Solilunar,  we  can  well  compare  Sakia-Ischaq  with  Danaus  and 
Ischaq  the  well-digger.5  Zohak  is  in  Old  Arabian  Historians 
written  Ed-Dhahhak,  Dahak,  and  Dechak  in  Arabic. — Popper, 
279,  293.  Dechak  means  the  laugher. — Popper,  293.  Abralim 
is  connected  with  the  Yima  mythus. — ibid.  284,  299.  The  fall 
of  Zohak  is  a  Persian  myth  drawn  from  the  Indo-Iranian 
natural  philosophy. — ibid.  289.  Since  the  Arabic  Dechak 
means  the  laugher  and  Izchaq  in  Hebrew  means  the  laughing 
one  it  would  appear  that  the  Old  Persian  mythus  has  got  into 
the  Hebrew  Bible ;  for  Popper,  p.  284,  says  that  the  Biblical 
Creation-legend  is  quite  late,  having  been  written  under  the 
monotheist  idea.  The  contrast  of  Persian  dualism  appears 
kept  up  in  the  Serpent  of  Eua,  Ken  and  Abel,  Izchaq  and  Is- 

1  Ino  Leukothea  is  Luna,  Rhea,  from  Rheo,  to  flow.  From  the  moon  flow  out 
many  benefits,  especially  from  a  rainy  moon.  What  more  natural  than  that  a  rainy 
Luna  should  have  a  rainy  son,  Sakia  the  Arab  Raingod  !  Whence  the  good  luck  to 
the  farmer,  and  laughing  for  joy  of  heart.  Zaq  in  Hebrew  means  to  pour  out,  to  pour 
down  ;  zaqaq,  to  make  liquid,  to  pour  out  ;  but  sachaq  and  zaqaq,  to  laugh.  One  of 
the  religious  double  cntendres  in  the  Hebrew  Bible  is  here  detected  in  the  identification 
of  Sakia  as  the  root  of  Ischaq. 

-  Palaestra.     The  Wrestler. 

3  Popper,  p.  308. 

*  Popper,  309. 

5  Gen.  xxvi.  18,  20. 


286  THE  GHEBERS  OF  HEBRON. 

mael,  Set  and  Osiris,  Esau  and  Jacob,  (Izchaq  and  Abimelecli 
in  the  strife  about  wells).  It  certainly  was  a  dry  piece  of  wit 
in  the  Hebrew  scribe  to  set  Abimelecli  (who  here  represents 
fire,  like  the  Fire-god  Adarmelech,  Moloch)  and  the  Baingod 
(Sakia)  at  variance  over  a  well  of  water.  The  name  Tharach 
(Terah,  Abrahm's  father)  was  probably  also  written  Dharach. 
Similar  names  of  the  Fire-god  are  Adar  and  Adores.1  If  the 
Arabic  Asar  or  Azar  represents  Terah  it  is  due  to  the  fact  that 
all  are  names  of  the  Fire-god.  Among  the  Kanaanite,  Syrian 
and  Arabian  races  (Volksstammen)  we  find  several  highly 
regarded  Gods  that  mostly,  from  their  names,  are  fire-kings, 
fire-lords  and  fire  of  God,  adored  in  horrible  fashion  in  the 
consuming  fiery  element  through  child  offerings  and  men- 
offerings,  fire-purifications  and  fire-trials,2  very  much  as  Salem 
once  attempted  to  doctor  her  witches  through  the  experience 
of  "  a  fiery  law  "  of  ancient  scripture  written  under  a  priest 
caste  in  the  orient.  What  was  human  life  worth  in  the  hands 
of  an  ancient  priestly  politician,  or  human  suffering  compared 
with  the  spiritual  policy  of  the  Jesuits  ! 

Baethgen,  p.  54,  Schroder  (die  phon.  Sprache,  196),  and 
Eenan  (corpus  Inscript.  Semit.  145)  find  a  god  Asakan,  Sek- 
kun.  The  Biblical  Ischaq  belongs  in  Garar  (on  the  way  to 
Egypt).  Compare  Sachor  ( — Josh.  xiii.  3)  Zochar  (Gen.  xxiii. 
8).  That  Ischaq  is  a  form  of  the  Arab  Sun-god  (at  Garar. — Gen. 
xxvi.  6)  is  not  wholly  improbable.  Amos,  vii.  9,  mentions  the 
Highplaces  of  Ischaq.  The  Yama-mythus  and  Zohak-saga  are 
said  to  be  the  Abrahm-myth  and  the  Isaak-story.  Abrahm  is 
connected  with  the  Yima-mythus.3  But,  as  founder  of  a  city 
or  as  Palestine  patriarch,  Ischaq's  name  (like  Iaqab's,  with 
Qebron,  or  Khebron)  should  be  associated  with  some  town 
bearing  a  similar  name,  such  as  Sakaka  in  Joshua  xv.  61.  The 
people  of  Sachaq  could  then  be  recognized  as  the  Beni  Ischaq, 
of  Sakakah.  Joshua,  xv.  11,  35,  supplies  the  two  names  Azaqa 
and  Sakarona,  whose  root  is  Asaq.  "While  the  Mukerinos4  is 
a  kind  father  toward  the  citizens  and  makes  these  things  his 
business  the  beginning  of  evils  is  his  daughter  dying,  his  only 
child  in  his  household.     And  he  grieving  exceedingly  on  ac- 

i  Popper,  161  ;  Movers,  I.  322. 

2  Movers,  323. 

3  Popper,  284.     Azi  Dahaka  and  Zohak  (contracted  from  it)  and  Izak-Sakia. 

4  Mu-kerinos,  Saturn  et  Sol,  the  Sjiirit  in  the  Bull  Apis. 


ISIS  IN  PIKE  NIC  I  A.  287 

count  of  this  thing  and  wishing-  to  bury  his  daughter  '  with 
more  honor  than  all  the  rest,  made  a  hollow  wooden  cow  ~  and, 
having  gilded  it,  buried  this  daughter,  already  dead,  in  the 
inside  of  it. 

"  This  Cow  therefore  was  not  buried  in  the  earth,  but  was 
visible  even  in  my  time,  being  in  the  city  Sais,  lying  in  the 
palace  in  a  curiously  wrought  chapel ;  and  all  sorts  of  incenses 
they  sacrifice  before  Her  every  day  ;  and  every  night,  all  night 
long  a  candle  is  burned  near  (Her).  And  near  this  Cow  in  an- 
other chapel  stand  the  images  of  the  concubines 3  of  Mukerinos, 
as  the  priests  said  in  the  city  Sais  :  for  they  are  wooden  colossi 
about  twenty  in  number  at  most,  worked  naked :  who  they  are 
I  cannot  say,  more  than  I  have  said. 

"And  the  'certain  persons'  tell  about  this  Cow  and  the 
Colossi  this  story : 4  that  Mukerinos  was  smitten  with  his  own 
daughter5  and  then  violated  her.  And  afterwards  they  say 
that  the  girl  hung  herself  for  grief ;  and  he  buried  her  in  this 
Cow  ;  but  the  mother  of  the  girl  cut  off  the  hands  of  the  priest- 
esses 6  who  gave  up  the  daughter  to  the  Father  ; 7  and  now  the 
images  are  mutilated  as  when  alive.  But  they  say  these  things 
talking  humbug,  as  I  think,  both  regarding  the  other  matters 
and  certainly  about  the  hands  of  the  Colossi ;  for  these  things 
we  observe  even  now,  that  owing  to  time  they  have  lost  the 
hands,  which  are  visible  at  their  feet  even  yet  in  my  time. 

"  And  the  Coav,  as  to  the  other  parts,  is  covered  up  in  purple 
clothing,  but  She  shows  the  neck  and  head,  having  been  gilded 
with  very  thick  gold  ;  and  between  the  horns  the  Sun's  circle 
is  there  represented  in  gold.  And  the  Cow  is  not  standing  but 
lying  on  her  knees  ;  in  size  like  a  great  cow  alive.  And  She  is 
borne  out  from  the  chapel  in  each  year.  When  the  Egyptians 
beat  themselves  for  the  God  (Osiris,  Bacchus,  Ia'hhoh)   not 

1  Isis  lima,  the  Spirit  in  the  moon,  Vena. 

2  Venus-Isis  with  cow-horns.     Asherah. 

a  Each  Hindu  God  had  his  sacti  or  female  energy. 

4  the  hieros  logos. 

5  Venus,  Isis,  Laksmi,  Hathor,  Io,  Ino. 

0  or  handmaids.  These  Sacred  Tales  were  meant  to  excite  curiosity,  by  keeping  up 
the  Mystery. 

7  The  moon  is  born  from  the  Sun — in  Hindu  philosophy. — Colebrooke,  Relig. 
Hindus,  p.  25.  The  number  7  is  distinctly  hinted  at  in  Gen.  xxix.  27,  where  the  word 
yH'w"  points  to  the  Seven-day  week.  No  doubt  the  union  of  the  War  Department,  The- 
ology, Architecture,  and  Law  in  Ecclesiastical  hands  was  to  some  extent  an  injury; 
but  the  Scribes  had  to  work,  to  make  things  plausible  and  to  influence  the  public. 


288  THE  GHEBER8  OF  HEBRON. 

named  by  me  for  such  a  matter,  at  that  time,  then,  they  bring- 
forth  the  Cow  to  the  light !  For  they  say,  to  be  sure,  that  dy- 
ing She  asked  the  Father  Mukerinos  that,  once  in  every  year, 
She  should  see  the  Sun."  1  The  holy  ark  of  Amun  was  carried 
out  from  the  Egyptian  temple  once  in  a  year,  and  taken  across 
the  river.3  The  Hebrew  ark  was  borne  forth  on  the  March 
equinoctial  festival  beyond  the  Bed  Sea.3  The  Romans  once  a 
year  extinguished  the  Fire  at  the  end  of  the  year.  On  the 
first  of  March  they  kindled  the  New  Fire  on  the  altars  of 
Vesta.4     "  Wake,  burning  torches !  "     Iach !  Iaeche ! 

Adde  quod  arcana  fieri  Novus  Ignis  in  aede 
Dicitur,  et  vires  flamma  refecta  capit. — Ovid. 

The  fire  shall  ever  be  burning  on  the  altar ;  it  shall  never  go  out. — Leviti- 
cus, vi.  13. 

Hence  we  have  the  festival  of  the  male-female  fire  in  Osiris- 
Isis  represented,  as  in  the  Hebrew  As-Aisah,  as  in  Apollo  and 
Minerva,  Anion  and  Mene,  Bakchus  and  Venus.  Vena  is  the 
moon's  Heifer  Isis,  Keres,  Proserpine  Soteira.  The  Egyptians 
robe  and  adorn  a  luniform  image  ;  they  carried  about  in  pro- 
cession a  Gold  Cow  in  a  black  cotton  dress,  considering  the 
cow  a  symbol  of  Isis,  Luna  and  Earth.5  Apis  is  the  symbol  of 
the  life 6  of  Osiris.7  Adam-Attis  is  the  lunar  horn,8  Osiris  in 
the  moon.  The  moon  was  regarded  in  India  as  the  Sun's 
daughter ;  and  Diodorus  calls  Isis  the  wife  of  Osiris  and  the 
daughter  of  Saturn.9 

This  "  holy  story  "  which  the  priests  told  Herodotus  is  not 
to  be  taken  literally  more  than  the  "  holy  story  "  in  Genesis 
about  Abrahm 10  and  Sarah  ; "  both  stories  refer  to  the  sun  and 
moon,  Asarah's  Cow.12 

'  Herodotus,  II.  129-133. 

2  Heeren,  303,  304.  ed.  Oxford. 

3  Exodus,  v.  1  ;  xii.  17. 

4  Hyde,  p.  144. 

5  Sod,  I.  77,  137  ;  de  Iside,  39. 

6  Vital  Fire. 

"  Plutarch,  Iside,  20. 

8  Holy,  heavenly,  horn  of  Mene.— Gerhard,  Griech,  Mythol.  149  ;  Schneidewin, 
philologus,  3,  261 ;  Hippoiytus,  v.  9.  The  Sabians  considered  Adam  the  Lunus-deity.— 
Mankind,  p.  464. 

»  Diodor.  I.  13,  24. 

10  Bromius,  Brahma,  Abrahm. 

11  Sarasvati,  Lucina,  SaracA  the  Arab  Moon -goddess.  Compare  the  name  Khetasira 
with  the  names  Khet  (Kheth,  Heth)  and  Asira  (Asera,  Ashera;  and  Asar  =  Osiris). 

12  The  Hebrew  sacred  tale  contains  some  political  references  to  the  Arab  nations. 


ISIS  IN  PIKENICIA.  289 

The  Babylonians  said  that  Bel  was  first  born,  who  is  Kro- 
nos.1  From  him  was  born  Belus  and  Canaan,  and  this  Canaan 
begat  the  Father  of  the  Phoenicians.  And  from  this  Choum  is 
born  a  son  that  by  the  Greeks  is  called  Asbolos  (Askolos  ?)  and 
Father  of  the  Aithiopians,  but  brother  of  Misraim  (who  is)  the 
Father  of  the  Egyptians.2  Here  we  begin  to  note  a  peculiarity 
of  these  so  called  genealogies,  that  to  each  city,  district  or 
country  a  £>erson  is  invented  who  is  assumed  to  have  been  its 
Ancestor  and  to  have  given  name  to  it.  Thus  Sarach  (Sara'h) 
is  here  assumed  to  have  given  name  to  the  Saracens,  as  Hagar, 
to  the  Hagareni  or  Agraei  of  Arabia.3  The  Agraei  inhabited 
the  southern  foot  of  Mount  Libanus  and  the  frontier  of  Syria.4 
The  Hagarenes,  Agraei  or  Gerraeans  had  an  emporium  called 
Gerra,  on  the  Persian  Gulf.5  Genesis,  xvi.  11,  translates  Ismael 
(God  will  listen  to)  by  the  verb  sama  "to  hear."  With 
Ishmael,  compare  i  Shammah,  the  Arab  tribe,  named  from 
Shama-el,  Samael  or  Shemal,  a  name  of  the  Sun.  The  Beni 
Shammah  were  by  the  scribe  called  i  Shamaelites.6  Ishmael's 
first  born  is  Nabioth,  the  Nabatheans.  Koual "'  is  the  Kaualla 
tribe  of  Arabs.8  Pliny  names  nearly  the  whole  of  Northern 
Mesopotamia  Arabia,  and  says  it  was  inhabited  by  Arabs, 
among  whom  he  mentions  the  Bhoali.9  The  oldest  of  the 
twelve  Hebrew  tribes  was  Arauban,  Reuben  Araby.  Judges, 
viii.  11,  mentions  the  place  Iagabhah.10  Genesis,  x.  30,  gives 
us  Ioktan  for  Ancestor'  of  i  (the)  Katan  or  Kahtan  Arabs.11  The 
Assyrians  conquered  Palestine  in  the  8th  century  before  Christ 
and  the  Assyrian  starworship  is  like  the  Persian.12 

1  krona  —  sunbeam.     Sol-Saturn. 

2  Eusebius,  Praep.  Ev.  ix.  17. 

'  see  Jervis,  Genesis  Elucidated,  pp.  ICO,  3S2,  389,  464  ;  1  Chron.  v.  19. 
4  Jervis,  p.  382.     Compare  Sanckoniathon's  Agros. — Orelli,  Sanch.  p.  20. 
*  Jervis,  389,  395.  396;  Baruch,  iii.  22,  23  ;  1  Chron.  v.  19. 

6  Dunlap,  Sod,  I.  201-205;  Gen.  xvi.  12. 

7  Genesis,  xxxvi.  10. 
s  Sod,  I.  204,  205. 

»  Chwolsohn,  Ssabier,  I.  365,  366  ;  Pliny,  vi.  9. 

10  Compare  Agabus  and  Aigobolos.  Gebal  was  the  sun-god. — Creuzer,  Symb.  I. 
259.  The  Angel  Akibeel  has  a  like  name.  Kebo  is  the  setting  sun  ;  Kebir  is  fire  ;  and 
Cabar  or  Gabar  is  the  Mighty  One,  Cabir.  Iagob  would  seem  to  have  been  Iacob  and 
Dionysus. — See  Dunlap,  Sod,  I.  160,  164  ;  Pausanias,  ix.  8,  1. 

"  See  Josephus,  Ant.  xii.  8.  1,  where  the  Gentiles  regarding  unfavorably  the  rekind- 
ling of  the  Jewish  power  attacked  the  Jews  in  the  time  of  Judas  Makkabeus.  Judas  fell 
upon  the  Beni  Esau,  the  Idumeans,  whom  the  Jews  always  wanted  to  conquer  after  the 
2d  century  Scriptures  were  written.     See  the  prophecy  in  Gen.  xxvii.  35,  36,  xxxv.  1. 

'-  Movers,  I.  64,  66,  TO. 
19 


290  THE   GHEBERS  OF  HEBRON. 

Za'hel  (Zachel l)  was  (ch  softens  to  h)  possibly  the  earlier 
Arabian  name  of  the  planet  Saturn  (Ji^O  Zuliel.  Compare 
Sachelat  1  Kings,  i.  9.  Baethgen,  54,  rinds  a  god  Askan. 
Sichaeus  the  pure  corresponds  to  the  Phoenician  Agathon 
who  is  killed  with  Adonis2  by  Adrastus.3  Pygmalion  murders 
Elion,  Typhon  destroys  Osiris,  Mars  kills  Adonis,  Qen  kills 
Abel.  Esau  is  the  evil  spirit,  Asu  (Darkness)  upon  which  light 
follows.4  Horus  succeeds  Osiris,  Apollo  succeeds  Aidoneus  or 
Pluto!  Esau  is  bed  (the  color  of  the  soil)  like  Mars-Typhon, 
which  is  the  Devil's  color.  The  Egyptian  Queen  Aso,  one  of 
the  allies  of  Typhon  against  Osiris,  has  just  the  same  name 
as  WV  (Asu,  or  Esau).  Plutarch  tells  the  story  that  Osiris  and 
Isis  were  united  in  the  Darkness  (of  Hades  ?)  prior  to  their  exit 
from  the  maternal  alvus  ;  which  is  fairly  matched  by  the 
scribe's  description  of  the  contest  between  Esau  and  Iaqab 
in  Rebecca's  womb.5  These  twins  created  such  a  disturbance 
before  they  were  born,  that  Eebecca  inquired  at  all  the  doors 
of  the  women  if  they  also  in  their  days  had  been  so  unfortu- 
nate as  to  meet  with  such  suffering,  such  painful  delivery; 
and  is  said  to  have  spoken:  If  childbed  entails  such  sufferings, 
then  I  wish  I  had  never  become  a  mother.6 

Two  nations  are  within  thy  womb, 

Two  manner  of  people  shall  be  separated  from  thy  bowels. 
And  people  shall  prevail  against  people, 

And  the  mighty  '  shall  serve  the  younger.— Genesis,  xxv.  23. 
Thy  brother  8  came  with  subtlety  and  hath  taken  away  thy  blessing.— Gen- 
esis, xxvii.  35. 

Isaiah,  xxiv.  23,  gives  the  name  of  the  Moon  as  Labanah,  so  that 
Laban  is  Lunus.     Hermes  and  Luna  gave  increase  to  flocks. 

1  Zachelach  (a  name,  perhaps,  of  a  town,  where  Zahel  was  the  planet)  could  readily 
be  Zeglag,  or  Zuhhelag. 

2  Spring  Sun. 

3  Burning  heat. 

4  Julius  Popper,  Ursprung  des  Monotheis  mus,  306,  308,  314,  364. 

5  Arabah,  Raubach,  "  Erebenna  Nux,"  or  Nephthys.  Edom  was  always  raiding 
Judea. 

6  Popper,  329  ;  Gen.  xxv.  22  ;  Medrash  Beresith  Rabba,  63.  7.  Movers,  Phcenizier, 
390,  393,  397,  398,  400,  regards  Esau  as  the  Evil  Principle.  The  Semitic  Bal  (Bol)  is 
the  Sun,  but  Saturn  too,  who  is  the  Devil-Hades.— Movers,  180  ;  Homer,  H.  xiv.  203, 
204  ;  Servius  ad  Aeneid,  I.  729.  Saturnus  is  the  Autumnal  God,  the  year's  fulness, 
and  identical  with  Adonis-Dionysus- Admetus. 

7  Idumean  Seir,  the  Shasu,  shall  serve  "the  Knb,"  the  Iakub,  or  Iakoub. 

8  Iakab,  the  tricky  !  Kebt  is  a  name  of  the  Old  Egyptians.—  Ideler,  Handbuch, 
II.  504. 


ISIS  IN  PHCENICIA.  291 

Now  mark  what  Iakab  did. — Genesis,  xxx.  38,  39 ;  xxxi.  8.  Chab 
(2i"l)  means  to  do  a  thing  clandestinely,1  iachab  means  one  "  who 
will  do  a  thing-  secretly."  Esau  says :  iaqabani  "  he  has  sup- 
planted me," 2  to  the  horror 3  of  the  shaking-  old  Izchaq.1  The 
chief  of  the  Seven  Kabiri  was  Kab  (Keb)  who  is  Saturn.  "  Hera- 
kles  the  Mighty  "  is  a  form  of  Aaaqabaar  (the  Mighty  Iaqab) 
who  was  a  Hebron  Sungod,  or  Saturn.  Julius  Popper  (in  1879) 
showed  that  the  Mighty  Herakles  was  Iaqab  the  Acbar  (Mighty 
One)  of  Genesis,  xxxii.  28.  The  Sun-chariots  stood  within  the 
precincts  of  the  Jerusalem  temple. — 2  Kings,  xxiii.  11.  Psalm, 
xix.  5  uses  the  very  word  ('  Gabor,'  =  Kab,  iaqab)  of  the  Mighty 
Sun.  We  have  the  Light  of  Mithra  (a  young  man  of  high 
stature  taller  than  all  the  rest — Esdras,  v.  ii.  43.  The  Angels 
were  always  represented  taller),  the  death  of  Herakles  and  his 
Eevival,  the  Death  and  Resurrection  of  the  Adon  Mithra. 
They  told  the  deeds  of  Herakles  (—Virgil,  Aen.  viii,  287,  288), 
and  Aristophanes,  Frogs,  429,  speaks  of  "  Herakles  the  Mighty." 
The  Turks  say  Allah  acbar,  God  is  mighty ;  and  the  Greeks 
said  the  same  of  Herakles,5  who  is  both  Saturn  and  Sol. 
Acabor,'1  a  name  of  the  Great  Kabir,  reminds  one  of  Iacob. 
As  to  old  Isaak  (Saturn  the  Ancient)  we  find  the  name  Sechem 
"near  a  valley  which  opens  into  a  plain  watered  by  a  fruitful 
stream  that  rises  near  the  town.  The  Midrash  Eabba  to  Gen- 
esis, xlix.  14,  states  that  Iacob  (Jacob)  is  here  speaking  of  his 
land? 

Issachar  is  an  ass  of  bone,  lying  between  bundles. — Gen.  xlix.  14. 

The  twelve  sons  of  Israel  are  twelve  cantons.  Asar  is  the  ter- 
ritory in  the  rear  and  to  the  south  of  Sarra  (Tyre,  Syria) ;  Dan 
is  a  district  of  west  Palestine,  or  one  located  in  the  Lebanon  ; 
Rauban  is  one  east  of  Jordan  ;  and  so  on.  But  the  Seven  days 
Mourning  for  Iakob  are  like  the  Mourning  for  Adonis,  Kebo, 
Saturn,  the  setting  Sun,  the  chief  Cabir.     Gabal  was  a  name  of 

1  Seder  Leshon,  p.  88.     In  Syriac  chab  also  means  to  love. 

2  Gen.  xxvii.  35,  36. 

3  Gen.  xxvii.  33. 

4  Laughter  !     Sekun  is  perhaps  a  form  of  Ischaq. 

5  Dunlap.  S5d,  I.  p.  95  ;  Homer,  II.  xi.  601.  Arehaleus  is  Herakles  in  Phoenicia,  and 
Rachel  was  his  flame.  Laban  is  the  Lunus,  according  to  Nork,  indicated  by  the  num- 
ber seven  (a  quarter  of  a  lunar  month)  and  by  the  number  ten.— Gen.  xxxi.  41.  The 
moon-year  formerly  consisted  of  but  ten  months.— Nork,  Bibl.  Mythol.  I.  349,  350. 

6  Jer.  xxxvi.  12. 

r  Wimsche,  Midrash  Rabba,  par.  xcviii.  p.  487. 


292  THE   OHEBERS   OF  HEBRON. 

the  Sun-deity,1  the  Kebir.  The  Little  Genesis 2  says  that  Iacob 
learned  letters,  but  Esau  did  not,  being  a  Wild  Man  and  a 
Hunter.3 

There  is  a  resemblance  in  plan  and  idea  between  the  dynas- 
ties of  Manetho  and  Genesis.  In  those  of  Manetho  compared 
with  the  early  patriarchs  of  Genesis  (which  seems,  as  it  stands 
to  be  later  than  Manetho)  we  find  the  Gods  named  first  in  order 
by  both  Manetho  and  Genesis,  the  former  continuing  with  the 
demigods  and  kings,  while  the  Hebrew  story  stations  demi- 
gods and  patriarchal  rulers  next  after  the  Gods.  Phaleg 
(supposed  patriarch  of  Phaliga),  Eau  (the  Eawalla  tribe  of 
Arabs),  Nachor  (assumed  to  be  the  patriarch  of  Nahraina, 
Terah  of  Trachonitis,  Haran  of  Harran,  Lot  of  Lotaun,  Esau  of 
Saue,  Abrahm  of  the  Brahman  sect  (of  Kalanus),  Kanan 
(Cainan. — Gen.  v.  19)  of  the  Kananites,  Ischaq,  Iaqab  are  pre- 
ceded by  undoubted  deity -names  in  the  first  chapter  of  Gene- 
sis. See  Adam,  Eua,  the  Serpent  (Typhon),  Set,  Methuselah, 
Lamach,  Audah,  Sellah,  Anoch  (Enoch),  Iabal,  Iubal,  Thuval- 
kan,  Nah  (Noah).  Jacob  himself  is  Herakles  (—Julius  Popper, 
395-398,  428,  448).  Har-m-achu  means  Herakles  in  Light.4 
Herakles  (as  Homer  tells  us)  descended  into  hell  (Hades). 
Iaqab  descended  (kaboa. — Joshua,  x.  27)  to  Hades.— Gen.  xlix. 
33.  Iaqab  and  Ioseph  both  descended  after  having  lived  re- 
spectively the  sacred  numbers  120  and  110  years.  The  name 
of  the  early  Egyptian  king  Kab-en-achu  (Kabehou)  would 
then  mean  Iaqab  (Herakles)  of  Light.  Akabah,  Keb,  Keboa 
mean  descent ;  and  Iaqab  is  then,  like  Herakles,  Kronos, 
Saturn,  Osiris,  Dionysus,  the  Descent  of  Light !  See  Isaiah, 
xliv.  5. 

After  the  Flood-myth  (see  Menu,  Menes,  M-nu  and  Nu)  we 
find  in  the  Hebrew  text  supposed  founders  of  tribes  and  cities 

1  Creuzer,  Symb.  I.  259. 

2  et  didicit  Jacob  literas,  Esau  (Asu)  autem  non  didicit.—  Ronsch,  das  Buch  d. 
Jubilaen,  pp.  24,  25.     Asu  means  "  Spirit,"  the  Evil  Spirit,  Father  of  the  Iduraeans. 

3  Job,  ii.  2.     Compare  Ashima-el,  the  Dev-il,  for  Ishmael. — Gen.  xvi.  12. 

4  Palaemon  is  Ino's  son,  is  a  fiendish  earth-giant. — Gerhard,  Gr.  Myth.  I.  p.  423. 
See  Mithra  (Herakles)  as  also  Moloch. —ibid.  II.  332,  333.  With  Mithra  we  are  at  once 
introduced  to  Persian  Dualism.  The  Demon  appears  in  Egypt  near  the  Moon.  Com- 
pare Typhon  and  Isis  in  Plutarch,  de  Iside,  18,  33,  45.  Iaqab  was  an  attribute  of  the 
Sungod.— Popper,  437,  43S.  He  appears  in  the  contest  of  Mithra  against  Ahriman, 
Iaqab  versus  Asu  (the  Ahriman  side  of  the  Mithra  worship),  Herakles  contra  Moloch 
or  Palaemon.— See  Popper,  437.  Ino  is  the  Goddess  of  Light,  that  sprung  into  the  sea. 
— Preller,  I.  378  ;  Odyssey,  v.  333. 


ISIS  IN  PH(ENIGIA.  293 

mixed  up  as  Euhemerised  patriarchs  with  Abrahrn,  Iscliaq 
and  laqab.  See  Genesis,  iv.  18-21  ;  v.  26  ;  xxxvi.  The  Arab- 
Egyptian  names  Saba,  Seb,  Asaph,  Saf  (compare  Hasupha. — 
Ezra,  ii.  43,  Sept.,  Mt.  Sephar. — Gen.  x.  30)  also  are  associated 
with  the  pages  of  Genesis.  The  Great  Pyramid  was  called 
Khnti  (Klm-t. — De  Kouge,  Becherches,  p.  42).  In  Hebrew,  Ach 
means  fire.  So  Achut  (compare  Neb-em-achu-t. — De  Eouge, 
Bech.  p.  57).  Har,  Horns,  descended  to  Hades  !  Har-ach-al-es 
was  burned  in  fire  at  the  evening  descent  in  the  west !  Khut, 
fire,  light,  was  the  Great  Pyramid's  name  ;  and  pur,  fire,  is  the 
root  of  the  word  puramis,  pyramid,  pyre.  Hence  Khufu's 
cartouche  is  preceded  by  the  signs  of  life,  the  water  and  the 
ram. 

elali  hashems. — Gen.  xxxii.  27. 

The  Sun  went  up. 

wa  serach  lo  hashems. — Gen.  xxxii.  32. 

And  the  Sun  rose  to  him  ! 

Asu  (Esau)  is  Diabolos-Invidia,  Aslm  the  Bed  Adversary '  in 
the  Desert,  where  the  scape-goat  was  sent  to  the  Devil  (Aziz, 
or  Azazel) ;  hence  Cubele  (Kubele),  or  Arabecca,  Orebecca, 
the  mother  of  Iacob,  covered  Iacob's  hands  with  the  skins  of 
goats  that  Old  Isaac  (Saturn  in  Hades)  should  mistake  him  for 
the  Wild  Huntsman  Asu,  Esau,  or  Kenaz.2  Iachab  is  Cupido, 
Adon,  Keb,  Saturn.  The  pillar  that  he  set  up  on  Kachel's 
grave  was  a  sun-pillar,  suited  better  to  the  Phoenician  Archal- 
Harakales  (Herakles)  ;  who,  however,  sometimes  appeared  in 
female  character  and  his  priests  in  feminine  dress,  owing  to 
the  Lunus-Menes-Mene  character  of  the  Hermathene.  Com- 
pare the  pillar  (oiled  phallus  stone)  that  Jacob  set  up  on 
another  occasion  (Gen.  xxviii.  17,  18;  xxxv.  14).  DaudorDod 
is  declared  to  be  the  lunar  Herakles  by  one  writer,  and  Adad 
(the  Phoenician  Adodos)  is  the  King  of  the  Gods,  the  Sun. 
Iaqab,  Herakles  and  Eachel  all  '  wrestle.' — See  Genesis,  xxx.  8. 
Adonis  and  Venus  suggest  love.  Agab  (in  Hebrew,  to  love), 
agap  (in  Greek,  to  love)  indicate  that  in  the  words  Iaqab  (Iacob, 
Jacopo)  and  Iacopo  we  shall  meet  a  Lover  of  the  Lunar  Deity, 

1  Edom  or  Adom  means  "  red." 

2  Nork,  Real-Worterb.  I.  478  ;  Gen.  xxvii.  16.  He  is  also  connected  with  the  Eden- 
story  as  Hades,  Genu,  Generator,  and  fond  of  delicacies  or  delights. — Gen.  xlix.  20, 
edenim,  or  edeni.     Note  the  Kenazi,  in  Gen.  xv.  19,  in  relation  to  Qmaz. 


294  THE   OHEBERS  OF  HEBRON. 

Aphrodite  ;  else  how  came  Iacob  and  Iacopo  to  correspond  to 
Hebrew  and  Greek  verbs  meaning-  love  ? 

Apollo  in  the  cave  of  Bakckos  was  inflamed  with  love  for 
Kubele.1  They  say  that  lasion  (compare  the  letters  Sion)  mar- 
ried Kubele  and  Keres.2 

be-oreb  3  kaboa  ha-sbems  :  at  evening  tbe  Sun  dies. — Deut.  xvi.  6. 
Iakab  put  bis  feet  together  on  tbe  bed,  and  expired. — Gen.  xlix.  33. 

Then  began  the  abel  misraim,  the  Egyptian  Mourning.  From 
the  rising  (Serach4)  of  the  sun  to  the  going  down5  (Kab,  Kebo) 
of  the  same,  our  theme  is  Sarach  and  Iakab.  Judas  Makka- 
beus  opened  the  war  by  an  attack  on  Esau's  Sons,  the  Idu- 
means,  killing  and  stripping  many  of  them.6 

And  Iakab  beard  tbe  remarks  of  tbe  Sons  of  Laban,  1  who  said  : 
Iakab  has  taken  all  the   property  of  our  father,  and   out  of  what  has  been 
our  father's  he  has  made  all  this  credit.     And  Iakab  saw  tbe  face  of  the  Laban, 
and  behold  it  was  not  towards  him  as  it  was  yesterday  and  to  the  third  day  !  ! 
— Septuagint  Genesis,  xxxi.  1,  !3. 

In  short,  Jacob  was  advised  to  leave  Lebanon  without  delay.8 
The  scribe  rung  all  the  changes  on  Jacob's  name  whether  as 
the  tricky,  or  the  lover,  or  as  the  one  who  makes  the  '  descent ' 
to  Hades,  like  Herakles.  The  Indian  Herakles  was  (according 
to  Cicero,  N.D.  III.  16)  named  Belus ;  Saturn  is  the  mythic 
Herakles  of  the  Phoenicians,  Baal-Chon  (Bal  Chon,  Ptah, 
Vulkan)  who  wrestled  with  Typhon-Antaeus  in  the  sand  (as 
Iaqab  =  Isar-el,  fighter  of  God)  contends  with  Elohim  in  the 
sand,  injures  himself,  as  Herakles  once  on  a  time  did,  and 
receives  the  other  name  Isarel  (Azar-el,  Israel),  another  Palai- 
mon. — Movers,  396.     Baal,  who  mythically  is   Herakles,  was 

i  Diodorus  Sikulus,  III.  193. 

a  ibid.  V.  323. 

a  Compare  orphel. 

4  Compare  Asarac,  Osar,  Osiris,  Isarel.     The  Resurrection  of  Osiris. 

5  Saturn  is  Kebo,  the  Sun  descending  to  Hades.  Servius,  on  the  iEneid,  remarks 
that  Bel,  by  a  certain  calculation  of  the  sacred  rites  or  priests,  was  both  Saturn  and 
Sol.  Saturn  is  the  concealed  Kab  or  Keb  (chaba  means  to  hide,  to  conceal,  to  do  any- 
thing secretly,  and  to  be  concealed).      Chabah  means  to  hide  one's  self. 

6  Josephus,  Ant.  xii.  8. 1.  After  gaining  their  own  independence  the  Jews  claimed 
sway  over  the  elder  races  of  Lotaun  and  Mt.  Seir. 

7  Beni  Laban  in  the  Lebanon. 

8  Gen.  xxxi.  3,  5,  9.  After  getting  Laban's  cattle  by  a  trick  Jacob  says  that  Elohim 
took  them  from  Laban  and  gave  them  to  him.     This  is  fatalism  indeed ! 


ISIS  IN  PHOENICIA.  295 

also  worshipped  as  Moloch  the  Firegod.  Baal  and  Herakles 
are  Mars.  This  Mars-Herakles  is  the  Phoenician  Ar,  Archal, 
Harakles. — Movers,  400,  401,  432.  So  much  for  the  Azara  (the 
Fire -goddess)  of  Osiris,  Har,  Herakles  the  King-  of  Fire ! 
Isarel  means  (he  will  prevail  over  God)  Gotteskarupfer  (in 
German)  and  is  the  second  name  of  Saturn-Herakles  among-  the 
Phoenicians. — Movers,  433.  The  Hebrew  God  was  the  Gheber 
God  of  tire  and  Life ! — Deuteron.  ix.  10  ;  1  Kings,  xviii.  24.  The 
God  with  whom  Iaqab  Herakles  wrestles  is  Saturn,  God  of 
earth,  darkness,  water  and  time.  After  his  struggle  with  Dark- 
ness he  comes  along  at  daybreak  halting  and  limping. 

The  ancient  myth  sends  Iaqab  (the  root  of  his  name  in 
Hosea  xii.  4  is  '  aqab ')  from  the  West  to  the  East,  to  return 
from  the  East  to  the  West,  to  Beth  El,  the  temple  of  El-Saturn, 
whence  he  started,  the  temple  of  the  King  of  fire  Kronos- 
Herakles.1  There  was  the  Golden  statue  of  Apollo  and  the 
'  sacred  fire '  at  Delphi.  ~  The  Sungod,  the  Lydian  Herakles- 
Sandan,  is  said  to  have  been  in  the  service  of  the  Moon, 
Omphale ;  Iaqab,  in  that  of  Lea  and  Rachel  Aqab  means 
fraud,  tricky.  He  claims  to  become  a  great  people,  and  'all 
his  brothers  are  given  to  Iaqab  for  servants.' 3  The  Hebrew 
people,  formed  from  tribes  or  races  that  adored  the  Great 
Lights  (Lichtmachte  der  Natur),  has  preserved  their  names  and 
acts  in  its  oldest  memory  and  has  recognized  in  them  its  own 
first  ancestors,  not  holding  them  for  what  they  originally  were, 
but  regarding  them  in  an  entirely  different  light,  having  subor- 
dinated and  assimilated  them  even  so  far  as  completest  want  of 
knowledge  of  its  newly  won  religious  point  of  view.  The  Gods 
of  their  ancestors  became  their  first  fathers,  human  beings. 
The  name  of  a  God  became  the  name  of  the  national  patriarch. 
With  the  growth  and  success  of  monotheist  idea  the  notion  of 
a  God  named  Israel  would  of  course  disappear,  but  his  impor- 
tance as  a  patriarch  of  the  people  Israel  would  be  strengthened.4 
Still,  the  story  of  Herakles  (vide  Iaqab)  conquering  Zeus  is 
found  in  Nonnus,  Dionys.  x.  37G,  377.  Compare  Genesis,  xxxii. 
24-30,  and  Julius  Popper,  p.  450,  who  quotes  "  Hephaistos 
choleuei,"  the  Firegod  is  lame,  halts !     Iaqab  says  that  he  has 

1  See  Julius  Popper,  Ursprung,  390-39*. 

a  Academy,  March  17th,  18*N,  p.  102.  Seth  is  the  Solar  fire-god,  like  Apollo,  the 
Bal  Seth,  or  Baal  Seth.     Compare  1  Kings,  xviii.  '24. 

3  Gen.  xxvii.  37. 

4  Popper,  438.     Herakles  is  located  in  the  sun. — de  Iside,  41. 


296  THE  GEEBERS  OF  HEBRON. 

seen  the  God  (the  Rabbins  make  him  out  Firegod  !)  and  still 
lives !  Julius  Popper  has  (in  places  that  it  is  not  needful  to 
reproduce  here)  represented  how  easily  popular  notions  are 
transferred  from  one  to  another  in  the  fancy  of  great  masses. 
He  holds  that  Abraham,  Ischaq  and  Iaqab  are  not  historical 
personal  beings.2  The  difficulties  between  Iaqab  and  Osu 
(Esau)  would  seem  to  have  been  suggested  to  the  Euhemerist 
Hebrew  scribe  b}^  the  passage  in  Sanchoniathon  regarding 
the  contest  between  Hupsouranios  and  Ouso  ;  but  the  skins 
are  referred  to  both  in  Gen.  xxv.  25,  xxvii.  16,  and  in  the  case 
of  Ouso  (Esau  i)  in  Sanchoniathon,  pp.  16,  18,  ed.  Orelli. 
Iaaqab  the  Mighty  representative  of  the  Aaqbar  at  Khebron  is 
interchanged  with  Herakles,  who  is  Melkarth  3  and  Palaimon. 
The  King,  Elohim,  worked  salvation  below  in  the  centre  of 
the  earth.4  Saturn  (Ouranus)  was  met  in  the  centre  of  the 
earth.  Herakles  was  the  Saviour,  mighty  to  deliver  from 
Hades ;  where  Homer  depicts  him.  This  is  Mosia,5  Osiris, 
Osar,  Osar-Sev,  the  Redeemer  from  Hades,  Adonino  "  our 
God"  of  the  anazogresis  or  Resurrection.0  Compare  Musios 
in  the  Mysteries  of  Phrygia. 

Moses,  that  is,  the  Logos  (the  Word). — Hippolytus,  p.  246. 
Beat  breasts  and  shout  out  the  Musion  (cry,  hymn,  wail).  —Aeschylus,  Persai. 
Sterna  arasse  kai  epiboa  rh  Musion. — ibid.  Persai,  1054. 
Because  I  am  Kurios,  thy  God,  the  Holy  Israel  who  saves  thee.— Septuagint 
Isaiah,  xliii.  3. 

The   priestly  scribe's    aim   was   political-topographical.     He 
turns  Ai  Kab  into  Iakab  (npjr)  which  means  "  to  take  by  the 

1  Popper,  446 ;  Judges,  xiii.  20,  22.     See  further,  Popper,  369,  373,  378,  398,  444. 

2  Popper,  454,  455. 

3  W.  Robertson  Smith,  Prophets  of  Israel,  382. 

4  Septuagint  psalm  lxxiv.  12.  That  was  where  Saturn  and  Osiris  were  at  work,  as, 
too,  Seb  and  Keb. 

5  Moses. 

6  Dunlap,  Sod,  I.  112,  159,  160,  164.  Kebo  is  the  Setting  Sun,  and  Ai  Kabod  is 
the  Mourning  for  departed  glory.  Compare  the  names  Gebal  and  Kabul  in  Syria. — 1 
Kings,  ix.  13.  Iakab  =  deceit.  2]2!P  means  to  take  by  the  heel,  supplant,  defraud. — 
Gen.  xxv.  26.  Two  nations  are  in  thy  womb. — Gen.  xxv.  23-26.  All  his  brothers  are 
given  as  servants  to  Iaqab. — Gen.  xxvii.  37.  The  immoralities  of  the  patriarchs  are 
merely  imaginary  immoralities  told  with  a  political  aim.  The  Arab  tribes  are  repre- 
sented as  illegitimate  kindred  resulting  from  left-handed  marriages  of  the  patriarchs. 
The  statement  that  Esau  is  the  elder  branch  is  confirmed  by  Genesis,  xxxvi.  31,  for  the 
Arabian  kings  are  there  declared  to  have  existed  before  any  king  ever  reigned  over  the 
Beni  Israel. — Gen.  xxv.  23,  31,  33;  xxvi.  34. 


ISIS  IN  PHOENICIA.  29.7 

heel "  and  applies  this  significant  meaning  to  the  case  of 
Idumea  (Edom)  which  the  later  Jews  wanted,  claiming  the 
hegemone  of  Isarel  over  Esan  (Edom),  he  connects  Iakab  with 
the  solar  number  12,  makes  him  fight  with  a  "Power"  all 
night,1  and  gives  him  the  Egyptian  Mourning  for  Adonis- 
Osiris,  which  lasted  seven  days.2  The  scribe  has  in  his  mind 
the  subjugation  of  Edom.  His  dream  of  conquest  took  in  Ur 
(through  Abrahm),  Issachar  and  Sechem  (through  the  name 
Izchak,  Isaac),  Iezreel  (through  Israel),  Lotan  (Lot),  and  Edom, 
— a  quasi  messianic  dream  of  Jewish  power  covering  all  the 
regions  over  which  Abram,  Isaac,  Lot,  Esau  and  the  Mighty 
Jacob  had  ever  wandered,  from  the  border  of  Egypt  to  Dan  in 
the  Lebanon  and  the  Great  City  Tyre  on  the  sea-coast  of  Asar.3 
These  claims  are  beheld  in  Joshua  and  in  the  description  of 
Solomon's  vast  kingdom,  which  seems  to  have  been  noticed  by 
the  Jews  alone. 

When  Euhemerism  turned  Kadmus 4  into  a  cook  of  the  king 
of  Sidon  it  could  turn  the  Venus  and  Fortuna  of  the  Jews,  the 
Asarah  or  Ashera,  into  a  very  old  lady  whom  they  called  Sarach 
or  Sarah.  Her  name,  however,  was  Sarra  ;5  so  that  She  is  the 
Aphrodite  of  Tyre  and  the  Euphrates  as  well  as  Ephraim,  to 
whom  the  city  lone  was  her  sacred  city. 

Small  parties  of  the  Beni  Sakker  still  descend  into  the  Jor- 
dan valley  to  steal.0  Issachar  (Ish  Sakar)  pitches  tent  on  the 
boundary  of  summer  and  winter,  for  his  place  is  appointed  to 
him  in  the  Scales  at  the  autumn  equinox,  where  the  heliacal 
ascension  of  the  star  Libera,  the  neighbor  of  the  Virgin,  to- 
gether with  Ophiuchus  on  the  horizon  helps  to  explain  the 
myth  of  the  rape  of  Dina  by  Sachem  ben  Chamor  (the  sou  of 
the  Ass),  the  Choi  or  Ophis.7    The  Lion,  Ariman,8  is  now  be- 

1  Azar,  Azarel  is  Mars,  the  Destroyer. 

-  Gen.  1.  3,  10,  11.     Compare  Khnum,  Ken,  Kain. 

3  Joshua,  xiii.  G ;  xix.  29. 

4  Compare  "  Zaq  ziua  Lord  of  Life"  ( — Codex  Nazoria,  Norberg,  II.  206)  with  the 
root  of  Zaqaq  in  Izchaq,  Isaac.  Letters  could  be  changed,  for  a  purpose  on  the  part  of 
a  Semite  scribe.  These  Gnostic  names  are  not  wholly  remote  from  Genesis  and  its 
names. 

5  Ronsch,  die  "  Kleine  Genesis,"  p.  24.  Tyre's  name  was  Sarra ;  now,  it  is  Sour. 
With  the  names  Asar,  Asirah,  etc.  compare  the  mountains  of  Asir  in  Arabia. — Dunlap, 
S5d,  I.  205. 

6  J.  S.  Buckingham,  Travels  among  the  Arab  tribes,  pp. '87,  88. 

7  Choia  in  Chaldec,  Euia,  in  Hebrew. 

B  Osiris,  Adonis,  Aidoneus,  Pluto.  Saturn  was  the  father  of  Typhon  and  Nephtbys. 
-de  Iside,  12. 


298  THE   GHEBERS  OF  HEBRON. 

come  tlie  Ass  Typhon,  and,  as  Yama  Judge  of  the  dead,  holds 
the  Scales  in  his  hand  with  which  the  actions  of  men  were 
weighed  at  the  festival  Owani  Oton.  It  falls  in  the  same 
month  as  the  Jewish  judgment-day,  named  Day  of  recollection 
(of  sins).  And  on  the  astrological  sphere  of  the  Persians l  one 
actually  sees  an  Old  Man  (Saturn)  with  a  Scales  in  his  hand.- 
Hermes  is  the  Son  of  Bacchus.3  This  is  Dionysus  Zagreus. 
Hermes  carries  him  in  his  arms,  the  Son  with  horns.  Hermes 
is  the  Rain-god  Iacchos  who  brings  the  dead  to  life.  The 
frenzied  Bacchants  in  the  Omophagia,  crowned  with  serpents, 
shouted  out  that  Eua,  on  account  of  whom  the  "  Wandering  "  4 
immediately  followed.  With  the  increase  of  the  Darkness5 
begins  the  creation  of  the  corporeal  world.  The  Lamb  accom- 
panies the  resurrection  in  spring,  the  Ass6  walks  off  with  the 
dead  when  the  sis  dark,  wintry  signs  come  on.  In  the  month 
of  the  Scales,  over  which  the  astrologers  placed  the  Yenus 
Sicca,  not  only  the  Hebrew  Feast  of  Huts  but  the  Babylonian 
Sakea  and  the  Greek  Skirrophoria  were  celebrated  to  the 
Moon-goddess  as  Goddess  of  Water  (Aphrodite)  and  all  femi- 
nine nature.7  Artemis -Nana- Yenus  was  the  great  lunar  Baby 
Ionian  feminine  Deity.  Under  the  name  Anta  or  Anata 8  she  is 
armed  as  a  female  warrior  with  casque,  lance,  buckler  and 
battle-axe.  Her  character  is  lunar,  infernal  and  warlike.  This 
must  be  a  form  of  Athena  with  the  lance,  the  female-part  of 
Adonis  of  Babylon,  the  Androgune.  Anahid,  Yenus,  was  the 
Goddess  of  the  pure  water  that  inundates  the  earth,  and  her 
emblem  was  the  dove.  Everywhere,  in  all  parts  of  the  vast 
field  of  its  propagation,  the  worship  of  Nana-Anat  presents  at 
the  same  time  two  aspects  which  seem,  at  first,  contradictory. 
This  duality  of  opposites  is  remarked  to  the  same  degree 
among  all  the  feminine  divinities  of  the  Euphrato-Syrian  re- 

1  Scaliger  ad  Manilium. 

2  Nork,  Bibl.  Mythol.  I.  391 ,  392. 

3  Orpheus,  Argonautika,  57. 

4  Keres  holding  a  torch.  The  symbol  of  Dionysus,  the  God  and  the  spirihis,  is  a 
serpent ;  which  the  Gnostics  transferred  to  the  Anointed.  The  Golden  Serpent  scan- 
dalised Arnobius  as  much,  in  the  Mysteries  of  Bacchus  at  Alimnnt,  as  the  Brazen  Ser- 
pent of  Moses  in  Arabia  might  have  astonished  him. 

6  The  walkers  in  Darkness  have  seen  a  Great  Light. — Isa.  ix.  2. 

6  The  Ass  was  represented  as  Golden  ;  for  Typhon  is  represented  as  Golden  Bull. 
The  manger  of  the  Celestial  Asses  is  mentioned  in  Nonnus,  I.  459. 

7  See  Nork,  I.  392,  393. 

8  Anaitis,  Neith. 


ISIS  IN  PIKENIG1A.  299 

ligions.  It  is  what  is  expressed  by  the  invocation  in  the  fourth 
act  of  the  Mercator  of  Plautus : 

Divine  Astarte,  of  men  and  gods,  the  Force,  Life,  Salvation,  the  same  too 
who  art  Destruction,  Death,  Extinction. 

All  the  modern  savants  that  have  studied  the  group  of  relig- 
ions prevailing  in  the  basin  of  the  Tigris  and  Euphrates,  Syria, 
Phoenicia  and  Palestine,  have  proved  that  under  names  in- 
finitely varied,  with  traits  which  by  turns  make  this  or  that 
side  of  the  fundamental  conception  predominate,  it  is  one 
single  and  the  same  feminine  divinity  that  is  adored  in  them. 
She  personifies  the  universal  force  of  mother  nature,  manifests 
herself  in  the  fecundity  of  the  earth  and  of  humidity,  in  the 
reproduction  of  plants  and  animals  and  in  the  celestial  bodies 
to  which  they  attributed  a  beneficent  action  upon  the  cycle 
of  the  perpetual  evolutions  of  life,  like  the  Moon  and  the 
planet  Venus.  The  female  deities  are  confounded  together, 
and  are  really  reduced  to  but  one  representing  the  feminine 
principle  of  Nature,  the  humid,  passive,  and  fruitful  matter.1 
Nara,  the  divine  spirit,  presided  over  destruction  and  recon- 
stitution.2 

Dennis  mentions  Menerva-Nortia-Fortuna  as  Etruscan. 
Minerva  is  Fortuna.  Minerva  was  represented  with  the  polos 
O  on  her  head.3  Fortune  was  represented  with  the  polos  or 
globe  O  on  her  head.4  Fortuna  primigenia  was  held  to  be 
Mother  of  Iuno  and  Iupiter  Puer  (Koros).  Tuche  was  much 
worshipped  by  the  Syrians  on  the  Orontes.5 

T:\-qpovvres  rt)  Tirj0  Kepatr/xa. — Isaiah,  lxv.  11. 

A  terra-cotta  from  Phoenicia,  in  the  Museum  of  the  Louvre,  rep- 
resents Aphrodite-Astarte  seated,  the  head  covered  with  the 
polos,  and  holding  the  dove.6  The  Babylonian  goddess  with 
the  polos  on  her  head  was  Artemis-Nana.7    The  Eleans  had  a 

1  F.  Lenormant,  Gazette  Arch.  1S76,  pp.  58,  59  ;  Lettres  Assyriol. ,  II.  248. 
-  Jacolliot,  les  Fils  de  Dieu,  13. 
3Pausanias,  iv.  30,  6. 

4  ibid.  vii.  4,  0.  A  Goddess  with  a  headdress  surmounted  by  the  horns  and  globe. 
—Wilkinson,  Modern  Egypt,  II.  309. 

5  Pausanias,  vi.  2,  7.  The  Feast  of  Demeter  lasted  7  days,  like  the  Jewish  Feasts. 
— Pausanias,  vii.  :27,  9. 

8F.  Lenormant,  in  the  Gazette  Archeologique,  1876,  p.  133,  note  4. 
7  Sayce,  67,  08. 


300  THE   GHEBEBS  OF  HEBBON. 

gilded  image  of  Fortuna.  Tuche's  temple  is  near  the  naos  of 
Aphrodite.1  At  Smyrna  she  was  represented  with  the  polos 
(ball)  on  her  head.3  As  the  Moon  is  Minerva's  emblem  For- 
tuna  is  Mene,  Minerva,  Athena,  Esita,3  Artemis,  Hestia.  For- 
tuna  is  mentioned  together  with  Artemis  Phosphoros,4  and  is 
evidently  the  Babylonian  Nana.  Praxiteles  made  Fortuna's 
image  in  white  marble.  She  is  the  "  White  Goddess "  of 
Spring,  like  Ino  Leukothea,  and  therefore  holds  the  child 
Plutns  in  her  arms.  She 5  is  the  Goddess  Ma  (Isis,  Eua)  and 
Bona  Dea,G  and,  in  another  point  of  view  probably  the  Venah. 
Hekate  and  Hermes  gave  increase  to  flocks,  but  Ave  may  sup- 
pose these  the  Chthonian  Hermes  and  Luna  of  the  Shades.7 
Hermes  is  thus  identified  with  Pluto  and  Plutus  (wealth)  con- 
sequently a  male  Fortune.8  Hermes  does  not  leave  Osiris 
in  Hades,  since  Hermes  too  is  the  Solar  Power,  and  he  in- 
structs Isis.  Keres  is  thus  Minerva,  Atana,  Fortuna,  Goddess 
of  seeds,  increase  of  flocks  (like  Venus)  and  wealth ;  like  Eua 
in  the  Mysteries  of  Dionysus. 

Adar  was  the  Herakles  of  the  Babylonians  and  Assyrians. 
The  Arabs  had  the  god  Dar  and  there  was  a  large  erection 
called  Magdol-Adar.9  Nork  states10  that  Adarmelech  is  un- 
doubtedly identical  with  Ares,  the  Death-bringer  Mars,  who  in 
Syria  was  called  Azor.  A  king  of  Moab  offered  up  his  oldest 
son,  his  destined  successor,  on  the  wall,  a  sacrifice  to  Saturn- 
Adonis,  or  Dionysus  Moloch,  Asakal  the  fire  that  consumes  or 
eats.11     Sakel  means  bereavement,  loss  of  children.     If  the  a  in 

1  Pausanias,  i.  43,  6. 

2  Pausanis,  iv.  30,  6. 

3  See  Sate,  God  of  Light,  Ishita  (Seth),  Satis  (Juno,  Hera),  Istia,  Sit,  Sito. 
4Pausanias,  iv.  31,  10. 

5  Tuche. 

6  P.  Foucart,  p.  SS,  note  1. 

7  Gen.  xlix.  28 ;  Deuteron.  xxxiii.  13. 

8  Venus  was  adored  as  deum  potentem  et  almum,  consequently  as  Lunus-Luna,  or 
Menes.  Laevinus  adored  Venus  as  mas  et  femina  Noctiluca,  and  Philochorus  affirmed 
that  she  was  Luna. — Macrobius,  III.  3.  In  the  Mysteries  of  Herakles  and  Aphrodite, 
the  priests  wore  women's  clothes  and  the  pristesses  men's  clothing. 

9  Gen.  xxxv.  21.  Adar  is  the  Dorian,  Syrian  and  Assyrian  Herakles.  Ador  is 
the  Babylonian  and  Adiouru  the  cuneiform  expression  of  the  word. — Lenormant,  les 
Origines,  I.  47. 

10  Nork,  Bibl.  Mythol.  I.  27. 

11  2  Kings,  iii.  27.  Athena  donned  the  helmet  of  Aidoneus  in  order  that  Mighty 
Ares  should  not  see  her. — Homer,  II.  v.  845.  'Mars-Moloch'  seems  to  have  been  the 
Evil  One. — Dunlap,  Vestiges,  2DS-301  ff.  The  Wicked  One  touches  him  not. — 1  John, 
v.  18. 


ISIS  IN  PHOENICIA.  301 

Sakel  were  transposed,  or  the  article  (ha)  were  prefixed,  the 
Valley  of  Sakel  might  be  made  to  read  "Valley  of  Askol." 
There  is,  consequently,  some  reason  to  suspect  that,  besides 
the  Mourning-  for  Aud,  children  may  have  been  sacrificed  to 
Moloch  in  that  valley  and  their  blood  sprinkled  on  his  altars. 

Take  now  thy  son,  thine  only  begotten  that  thou  lovest,  Izchak,  and  go 
away  for  you  to  the  laud  of  Amariah'  aud  offer  hirn  there  as  an  offering.- — Gen. 
xxii.  2. 

The  first-births  of  thy  sons  thou  shalt  give  to  Me.3  Goldziher 
says  that  sahal  signifies  to  shine  bright.4  Replacing  the  h  by 
a  ch,  according  to  rule,  we  have  SacAal  as  a  name  of  the  Sun, 
which  we  will  apply  to  the  name  of  the  brook  in  Numbers,  xiii. 
23.  Goldziher  considers  Isaac,  the  Laugher,  originally  the 
Sun.— Goldziher,  92-96.  Askalos  (a  mythic  founder,  or  name 
of  the  Sun)  built  Ascalon.— Movers,  Phonizier,  I.  17.  The 
Mysteries  of  Dionysus  Aisac,  or  Dionysus  of  the  Sacoth  or 
Succoth  (the  booths  of  Venus),  were  held  in  Arabia,  and  in- 
variably at  the  period  of  the  vintage.  There  were  several 
forms  of  the  name  Askal.5  Nonnus  gives  us  Aisak  as  chief  of 
the  horned  centaurs. 

Sakia  was  the  Arabian  Raingod ;  Seb  (Saturn)  was  in  the 
Abyss  of  Seph.6  Zachel 7  (Sachel,  Phainon)  is  a  name  of  the 
Arab   Saturn ; 8   for    Zachaq    means   '  to  laugh,'   in    Hebrew. 

1  compare  the  Amorite  name,  Mb.  Moriah. — Numbers,  xxi.  31. 

2  This  is  an  offering  in  the  fireworship,  like  the  children  offered  to  Moloch. 

3  Exodus,  xxii.  29. 

4  Goldziher,  Mythol.  among  the  Hebrews,  93. 

5  If  Sachal  is  not  the  source  whence  the  name  Ischaq  is  derived,  we  have  Saq  ziua 
(Saq.  the  Shining)  the  Lord  of  Life. — Codex  Nazoria,  II.  266  ;  also  Sachar  the  Morning 
Light,  as  opposed  to  the  Darkness  of  Ischaq's  sightless  eyes,  and  SAkia  (the  name  of 
an  Arabian  deity  who  supplied  the  Arabs  with  rain. — Universal  Hist.  vol.  18,  p.  385)  ; 
and  Izchaq  dug  wells,  one  of  which  was  called  "  Asaq." — Gen.  xxvi.  18,  20.  Izchaq  is 
here  directly  connected  with  the  Rainwater!  In  Hebrew,  izaq  and  zaq  mean  'to  pour 
out,'  '  to  pour  down.' — Ignatius  Weitenauer,  Seder  Leshon  (Hierolexicon),  pp.  129.  291. 
a.  n.  1759;  Simonis,  Lexicon  Hebraicum,  p.  731  ;  Gen.  xxxv.  11;  Leviticus,  viii.  15. 
The  Hebrew  tribe  Dan  at  the  sources  of  the  Jordan  remind  one  of  Danaus  and  his  wells. 
The  Sun  was  considered  the  source  of  rain,  and  Zachar  means  'to  shine. ' 

6  Deut.  xxxiii.  13. 

7  As  Chilr  becomes  Hur,  so  Charran  changed  into  Harran,  and  Zachel  changed  to 
Zahel  in  later  Arabic,  like  Rahel  and  Rachel ;  ch  softens  to  h  in  later  Arabic  and  late 
Hebrew.  So  Khoreb  became,  at  last,  Horeb.  Khar  (Khor)  meaning  Sun  ;  Kharu, 
Sun-worshippers. 

*  Compare  Ludwig  Ideler,  Sternnamen,  p.  316.  Sakel  and  Askal  have  therefore  a 
certain  resemblance  to  the  more  modern  name  of  Saturn,  Zahel,    l^v. 


302  THE   OHEBERS  OF  HEBRON. 

Sachaq  also  means  in  Hebrew  '  to  laugh.'  While  Sachar  means 
the  Morning-.  The  Dawn  (Ushas)  smihs,  and  the  Sun  laughs  ! 
Many  Semite  verbs  which  describe  joyousness  originally  de- 
noted to  shine.  The  Hebrew  sahal  signifies  both  'to  shine 
bright,'  and  '  to  cry  aloud.'  Sarach  denotes  '  to  cry  '  in  the 
chief  representatives  of  Semitism ;  but  the  Arabic  has  also 
preserved  the  original  sense  '  clarus,  manifestus  fuit.'  The 
root  of  the  Hebrew  hedad  '  cry  of  joy '  is  the  same  from  which 
Hadad,  the  name  of  the  Syrian  God  of  the  shining  sun,  can  be 
derived.  So  also  sachak  '  to  laugh  aloud '  originally  expressed 
the  idea  of  brightness,  clearness.  It  follows  that  the  name 
Yischak  is  a  solar  epithet.  The  old  poet  al-A'scha  says  of  a 
blooming  meadow  that  it  rivals  the  sun  in  laughter.1  So  too 
'  the  Lightning  laughed.'  The  Arabs  seem  to  have  adored  the 
God  of  the  rainy  sky.2 

He  who  sits  in  heavens  shall  laugh. — Psalm,  ii.  4. 
Habitans  in  coelis  Ischaq  ;  Adoni  subsannabit  eos. — Ps.  ii.  4. 

Zachar  (iflfi)  also  means  '  shining,'  '  brilliant.'  Zachach 
means  'shining,'  and  Zach  means  nitidus,  clarus  ;  while  ziqah, 
np"1!'  means  spark,  flame.  But  "  Zchl  "  is  obviously  Zachal  or 
Zachel,  winch  would  represent  Bel  Saturn.  If  Izchaq  is  Sat- 
urn the  oath  '  by  Izchaq  (Zochak,  the  Evil  Daimon) ' 3  of  whom 
the  Arabs  stood  in  great  fear  (his  planet,  though  brilliant,  was 
the  sign  of  misfortune)  would  then  (Genesis,  xxxi.  42,  53)  be 
explained.  The  oath,  "  wa  Sate  "  or  "  wa  Set,"  would  be  like 
"Wa  Satan." 

Issakar  is  an  ass  of  bone,  lying  between  bundles. — Gen.  xlix.  14. 

These  bundles  are  the  range  of  hills  running  north  and  south 
suited  to  grape  culture.  And  the  12  Sons  of  Israel  are  twelve 
districts,  turned  by  the  narrative  into  twelve  persons. 

And  they  set  out  from  Sakoth  4  to  cross  the  desert,  Iachoh 
going  before  them  in  the  daytime  in  a  column  of  cloud,  but  at 

1  Goldzieher,  94,  95. 

2  Zeus  Pluvius,  in  the  tents  (Sakoth,   or  Succoth).     See  Goldzieher,    Mythol.  of 
the  Hebrews,  221,  222.     But  Zeus  is  Sun,  Dionysus,  and  Hades. 

3  Compare  Saturn  as  Earthgod,  Zochar  (the  shining)  as  Zagreus,  the  male  prin- 
ciple.    See  Deuteronomy,  xxxiii.  13,  on  the  Depths  of  Hades. 

1  tents.     Tents  of  Asherah.     Succoth. 


isis  in  piiasmciA.  303 

night  in  a  fire  pillar,1  as  was  the  case  in  the  Assyrian  armies, 
whose  Magi  carried  fire  pillars  in  front  of  the  army. 

The  city  Phaliga  (Phalega)  was  near  the  confluence  of  the 
Khabor  and  the  Euphrates. — Chwolsohn,  Ssabier,  I.  312. 
Hence  we  get  a  patriarch  Phaleg  (Peleg)  with  a  pun  on  his 
name,  'divided.'  From  the  city  Alabanda  we  derive  the  God 
Alabandus. — Cicero,  N.  D.  iii.  19.  Gods  had  once  been  men, 
and  gave  name  to  cities.  Hence  cities  could  be  supposed  to 
have  founders  of  the  same  name  as  the  city.  Euhemerism  was 
a  double  ender  that  could  work  both  ways. 

It  was  the  custom  of  the  Chaldaeans  in  the  time  of  Josephus 
to  take  with  them  the  teraphim  when  they  left  home  on  a  jour- 
ney.2 Eachel  (Irach-Luna)  did  this.3  It  is  therefore  a  late 
custom  !  Genesis  pays  special  attention  to  Idumean  relations.4 
We  find  the  town  of  Elat 5  or  Alat  (Alitta,  Alilat,  Venus).  Lot 
is  also  mentioned  (and  the  Beni  Lot)  in  the  plain  of  Sedoin 
not  far  from  Mt.  Seir.c  Lht  (which  means  he  "  burned  ")  is 
read 7  Lat,  pronounced  Lot.  Lot  thus  represents  the  "  burnt 
district "  where  Iahoh  rained  fire  and  brimstone  upon  the  cities 
of  the  plain  at  the  bottom  of  the  Dead  Sea.  Volcanic  agency ! 
The  earlier  name  Bela  was  changed  to  Zar.  What  induced  the 
Jewish  scribe  to  alter  it  into  Zoar?  Bal  (Bol)  is  the  eastern 
name  of  Abel-Apollo  (Abelios  in  Krete),  the  name  of  Iabal, 
Iubal  (Jubal's  lyre),  or  Bel.8  Zar  (Zur)  means  fire  ;  according 
to  Movers.— I.  338,  310.  The  verses  Gen.  xix.  19-22  were  writ- 
ten by  a  scribe  who  introduces  double  meanings.  After  an 
objectionable  story  affecting  the  reputation  of  Lot's  daugh- 
ters, he  winds  up  with  two  extra  double-entendres  in  the  names 
Ben-Omi  and  Mo-ab.  Gen.  xxxviii.  29,  30,  has  two  puns  on 
the  words  Perez  (rupture)  and  Zerach  (sunrise,  exortus) ;  which 
are,  however,  proper  names. 

Keuben's  district  was  Araben  or  Bauben  (Araby)  beyond 

1  Exodus,  xiii.  20,  21.     Here  is  a  sort  of  Jewish  Iliad. 

2  Josephus,  Ant.  xviii.  2.  The  Mesopotamians  carried  their  gods  with  them.  Ac- 
cording to  this  inherited  custom  Rachel  (Rahel)  decorates  the  idols  of  herself  and  hus- 
band and  takes  them  along. — Jos.  xviii.  2.     Gen.  xxxi.  19,  34. 

a  Chwolsohn,  Ssabier,  II.  153,  154  ff.  ;  Gen.  xxxi.  34. 

4  Gen.  xxxiii.  13-10  ff.  ;  see  Amos,  viii.  12.     1  Maccabees,  vi.  3. 

6  Deut.  ii.  S. 

6  Deut.  ii.  0. 

7  arsit,  incendit.  Write  with  an  H ;  read  it  A.  St.  Jerome  gives  this  as  the  rule  ; 
to  write  "  he,"  and  read  it  a. 

8  "Bal  Deus  dicitur."    Zor,  in  Hebrew,  means  "little." 


304  THE   GIIEBERS  OF  HEBRON. 

Jordan,1  Iosiph's  land  was  the  land  of  Sif  (Sev,  or  Zuph),  north- 
west of  Jerusalem,  in  which  the  Beth  El  and  the  Great  High 
Place  at  Gabaon  were  situated,  while  Apherema,  Apharat 
(Ephrata)  and  Aphron  supply  the  name  of  Ephraim 2  the 
"  fruitful,"  from  pharah? 

Aphron  ben  Zachar. — Gen.  xxiii   8. 

Aphron  dwelt  in  the  midst  of  the  Beni  Chat,  and  Aphron  the  Chati  re- 
sponded to  Abrahm  in  the  hearing  of  the  Beni  Chat.4 — Gen.  xxiii.  10. 

As  the  noon-crescent  is  Issa  and  Isis,  whose  star  (Canis,  Dog- 
star)  portended  the  rise  of  the  Nile,  and  as  the  crescent  was 
named  Asarah,  Sarah,  Asira,  Siro,  Asherah  and  Ioh,  perhaps 
Aphorite  (see  pharah)  means  the  fruit-giving,  Yena,  the  Ha 
pharahdite  or  productive  crescent  Keres  ;  so  Isis  would  corre- 
spond to  Demeter  and  Venus,  the  Eortuna  of  the  Israel,  Aphro- 
Da-w. 

Genesis,  xli.  51,  derives  the  name  Manasah  from  nas,  to 
forget.  As  Jacob's  land  is  always  the  main  point,  M-nasa 
(Manasah)  is  derived  from  nasa  and  means  the  '  elevated '  re- 
gion, south  of  Magadon  and  TANach,  that  was  called  Mt.  Car- 
mel.  Nasa  means  to  lift  or  raise  up.  Also  across  the  Jordan 
Manasah's  allotment  was  the  high  ground  in  Gilead  between 
Bostra,  Astaroth,  Abila  and  Ephron.  Sechem  (or  Sichem)  gets 
its  name  from  sechem  achad,5  meaning  part  one  of  Ioseph's 
fruitful  territory  ;'6  and  this  is  confirmed  by  the  Greek  2i'<«/*a, 
efcuperor,7  meaning  chosen,  preferred.  Near  this  place  is  a  valley 
opening  into   a   fruitful   plain   that   is  watered  by  a  stream 

1  Compare  Rabath  Beni  Amon. — 2  Sam.  xii.  26.  Rabach-ah  (Arabah,  ArabachaA). 
— Oen.  xxvi.  35.  Rabachah  (or  Rebekah)  has  Arab  affinities  in  Rebecca.  Rauben  and 
Rebecca.  Moab  (from Maab,  in  the  cuneiform;  maab  stands  for  maabous  "granary," 
since  Selah  Merrill  in  the  Boston  Daily  Advertiser,  Jan.  10,  1S77,  mentions  "the  pro- 
ductive plains  of  Moab  ")  which  seems  not  to  have  been  counted  as  a  part  of  Reuben, 
possessed  great  natural  fertility.     The  resources  of  the  soil  must  have  been  immense. 

2  Gen.  xxiii.  8. 

3  Gen.  xli.  52. 

4  Compare  the  Kati  mentioned  in  Gen.  xxiii.  T  with  Numbers,  xiii.  20,  where  the 
Chati,  Amori  and  Ebusi  are  shown  to  have  dwelt  in  the  mountains  at  the  time  of  this 
questionable  conquest. 

s  See  Gen.  xlviii.  22. 

*  Asab,  Asav,  Seb,  Sev  (Siva),  Sabos,  the  Arab  God  named  Asaph  and  Asaf 
(Univ.  Hist,  xviii.  361,  and  the  Goddess  Saiva). — Compare  Io  Seph,  Asaph,  Asaf,  and 
Mt.  Saf-ed.  Also  Supha,  the  trans-jordan  district. — Numbers,  xxi.  14.  Iusuph  or 
Ioseph. 

7  The  Septuagint  translation. 


ISIS  IN  PHCBNIGIA.  305 

which  has  its  source  near  the  town.      Hence   the   land   of 
Siehem  is  number  one. 

Ioseph  is  a  fruitful  bough. — Gen.  xlix.  22. 

Gad  resembles  Achad,  a  name  of  the  sun,  if  shortened  into 
one  syllable.  Gad  is  a  district  (towards  the  sunrise)  beyond 
Jordan,  as  we  learn  from  the  mention  of  Kamus-Gad  (in  the 
Moabite  Stone,  line  1 1),  from  the  name  Dibon-Gad,  and  from 
Joshua,  xii.  6 ;  xiii.  9,  17,  24 ;  Numbers,  xxxii.  3,  G  ;  xxxiii.  45, 
4G.  Moab  was  written  in  the  Assyrian  inscriptions  Ma-ab  and 
Mo'ab,  but  is  found  once  written  Mab  in  Deuteronomy,  ii.  11, 
Hebrew  without  points.  We  have  also  the  names  Moba 
(Karak  Moba)  and  Moph-at  in  Jeremiah,  xlviii.  21.  The  pun 
on  the  name  in  the  Lot  story  shows,  as  does  the  Assyrian  way 
of  writing',  that  Mab  or  Moba  was  the  original  name.  The 
writing-  by  syllables  would  give  Ma-ab  or  Moab. 

In  Genesis,  xxxviii.  29,  30,  we  find  two  puns  on  the  two 
words  Phares  and  Zara  :  compare  the  pun  on  Shemal  turned 
into  Ishmael.2 — Gen.  xvi.  11.  In  Genesis,  xxix.  32-35,  there 
are  four  puns.  Lah  (Leah)  conceives,  brings  forth  a  son 
whom  she  names  Rao-ben  (son  of  seeing),  for  I'hoh  sees  {rah) 
my  misery.  The  next  son  she  called  Semaon  (a  favorable 
hearing)  because  Iahoh  heard  that  she  was  hated.  When  Loi, 
the  third  son  was  born,  she  thought  her  man  would  stick  to 
her  (iftPK  m^) ;  therefore  she  named  her  son  Loi,  adhesion. 
When  the  fourth  was  born,  she  said  I  will  give  praise  to 
Iahoh.  Audah  means  I  will  praise  ;  so  she  called  him 
Ieudah  '  (praise).  Sebulon  means  "  honor." — Schrader,  149. 
An  astonishing  source  of  proper  names.  These  absurd  puns 
run  on  in  Genesis,  xxx.  G,  8,  11,  etc.,  but  it  is  not  necessary  to 
repeat  all  the  puns  in  the  Old  Testament  to  instance  the  pe- 
culiarity and  habit.  Seth's  name  is  made  to  turn  on  the  He- 
brew verb  "  set  "  to  set,  or  to  appoint,  and  Acabal  is  the 
Lover  '  of  Kubele,  the  Moon,  the  Venus  and  Cupido  that  Ovid 
noticed  on  the  bank  of  the  Palestine  stream. 

1  Isaac  Taylor,  Alphabet,  I.  p.  208. 

2  Shemal,  a  name  of  the  Sun,  here  means  sinister,  from  the  left  side,  the  Adver- 
sary,— the  Arab  Samael.     Shema  means  "hoard." 

3  St.  Jerome  read  n  an  a.  And  refers  to  Adonis ;  and  Audunaios  is  the  name  of 
the  month  when  Adon  becomes  Saturn. 

4  acab,  to  love.  Laban  (Lunus)  the  father  of  Kubele?  Kubele  is  Libanah,  the 
Moon.     The  Moon  Mother  of  the  Gods.     So  is  Kubele-Cybele. 

20 


306  TUE   GHEBERS  OF  HEBRON. 

The  motive  for  writing  this  fabulous  history  must  have 
been  familiar  to  Tacitus  and  have  had  its  raison  d'etre  in  the 
rapid  rise  of  the  Makkabees  to  power  posterior  to  B.C.  168. 
Still,  the  Jewish  scribes  went  back  far  enough,  to  Ptah  and 
Athor,  the  two  chief  divinities  of  Memphis,1  as  prototypes  of 
As  and  Asah  (Issa)  the  fire-deities  of  Aud,  Ieoudah,  and  Mo- 
loch. 

Aratus  says  that  there  are  many  stars  in  the  heaven,  that 
is,  revolving,  because  they  are  borne  round  from  rising  to 
setting  and  from  setting  to  rising  unceasingly  in  spheroid 
form.  And  towards  the  very  "  Bears,"  he  says  that  there  is, 
as  it  were,  a  river's  flow,  a  great  wonder  of  a  monstrous 
Dragon,  and  this  he  says  is  what  the  Adversary  in  Job  said 
to  God:  Walking  about  upon  and  circulating  in  the  earth 
beneath  heaven,  that  is,  revolving  and  contemplating  what 
have  come  into  being ;  for  they  think  that  the  Dragon,  the 
Serpent,  has  been  stationed  in  the  arctic  pole,  looking  upon 
and  overlooking  from  the  highest  pole  (or  heaven)  all  things, 
in  order  that  nothing  of  what  is  done  should  escape  his  no- 
tice. For  when  all  the  stars  in  the  heaven  set,  this  pole  alone 
never  sets,  but  coming  up  above  the  horizon  observes  all 
things,  and,  he  says,  nothing  can  escape  his  notice  of  the 
things  that  happen.  For  the  head  of  the  Dragon  is  placed 
towards  the  setting  and  rising  of  the  two  hemispheres. 

There  is  down  upon  the  very  head  of  the  Dragon  a  human 
form  beheld  through  (the)  stars,  which  Aratus  calls  a  wearied 
phantom  and  resembling  one  tired  out ;  and  it  is  called  "  In 
genubus."  The  Aratus  therefore  says  that  he  knows  not  what 
is  this  labor  and  this  wonder  revolving  in  heaven  ;  but  the 
heretics  wishing  to  confirm  their  own  dogmas  by  the  history 
of  the  stars,  waiting  very  carefully  upon  these,  say  that  the 
"  In  genubus  "  is  the  Adam,  according  to  God's  command,  he 
says,  watching  the  Dragon's  head  and  the  Dragon  (watching) 
his  heel.2  And,  he  says,  on  each  side  of  "  In  genubus  "  are 
Lyra  and  the  Crown,  and  he  bending  his  knee  and  stretching 
his  hands  out  as  if  confessing  about  sin.3 

Kepheus  is  near  him  4  and  Kassiepeia  and  Andromeda  and 

1  Kenrick,  I.  98. 

2  Genesis,  iii.  15. 

3  Hippolytus,  iv.  47.     Miller,  pp.  82,  83. 

4  Ophiuchus. 


ISIS  IN  PIKENICIA.  307 

Perseus,  great  letters  of  creation  for  those  who  are  able  to  see. 
For  Kepheus,  he  says,  is  the  Adam,  Kassiopeia  Eua,  Andro- 
meda the  soul  of  each  of  these,  Perseus  the  Logos,  winged  off- 
spring of  Dios,1  Ketos  the  treacherous 2  beast.3  Even  the  Lapps 
have  their  mythical  epic  4  in  which  they  relate  how  Pa  win  par- 
ne  (the  Son  of  the  Sun)  along  with  his  brother  giants  used  the 
Great  Bear  as  his  bow,  and  hunted  and  tamed  the  heavenly 
stags— Jupiter  "the  bright  stag"  and  Venus  "the  color- 
changing  hind  "—in  the  constellation  Cassiopeia.5 

Wretched  Kassiepeia  through  Aether  goes  down  into  the  sea 

Trembling  at  the  Nereids,  and  deems  happy  the  orbit  of  Arktos6 

Who  is  never  wetted  in  ocean  and  never  touches  the  sea. — Nonnus,  xsv.  135. 

Asarach  is  not  here  the  Sun  of  the  West,  but  Serach  the 
Morning  Sun,  called  also  Bakar  in  Hebrew  and  Bak  "  light " 
in  Egyptian.7  God  (Elohim)  was  the  intelligible,  mind-per- 
ceived, Sun-moon, s  Adonis.'J  Adonis  in  Hades  is  Aidoneus, 
and  Rimnion  is  Ahriman-Areimanius.  The  monad  is  extended, 
which  generates  two.10  The  Moon  "  was  born  of  the  Sun.12  The 
Maternal  Cause  I3  is  double,  having  received  from  the  Father 
matter  and  spirit.  For  the  duad  14  sits  by  this  and  glitters  with 
intellectual  sections,  to  govern  all  things  and  to  arrange  each.15 
She  is  the  cause  of  all  things.  "  What  is  subsequent  to  God," 
says  Philo,  "although  it  is  the  oldest  of  all  existing  things 
beside,  holding  the  second  place,  Avas  called  female,16  as  com- 
pared with  the  male  principle,  which  is  the  Creator  of  all 
things." 1T    This  is  the  Hermetic  Religion,  the  Hermes-philos- 

1  Jove. 

2  Ketos  is  the  Constellation,  Cicero's  pistrix,  sea-monster. 

3  Hippolytus,  iv.  49.     Miller,  p.  87. 

4  See  the  summary  of  this  "Vogul  Genesis,"  given  by  M.  Adam  in  the  Revue  de 
Philologie  et  d'Ethnologie,  i.  1  (1874),  pp.  9-14. 

6  Sayce,  Introd.  to  the  Science  of  Language,  II.  198. 

6  Bear. 

7  Seal  of  Iar-Horus  in  Abbot  Egypt.  Museum. 

8  Metrodorus,  de  Sensionibus,  cap.  18  ;  Dunlap,  Sod,  I.  p.  141. 

9  ibid.  I.  pp.  31,  70. 

10  Proclus  in  Euc.  27  ;  Cory,  Anc.  Frag.  245. 
"  Mene-Mineiva. 

12  Colebrooke,  Rel.  of  Hindus,  p.  25. 

13  Euah,  Venah,  Venus.  Gen.  iii.  20. 

14  Isis-Venah-Aisah. — Gen.  ii.  23.     Allah-Sin. 

15  Proclus  in  Plat.  376. 

18  See  "Woman,"  Aisah,  in  Gen.  ii.  23. 
17  Philo,  On  Fugitives,  p.  311. 


308  THE   GIIEBERS  OF  HEBRON. 

ophy,  the  doctrine  of  the  Eastern  world  from  which  Homer 
drew. 

The  Wisdom  which  is  Man  and  Woman. — Hermes,  i.  30. 
Minerva,  whom  they  call  Intelligence  pervading  all  things. — Athenagoras, 
pro  Christianis,  24. 

Minerva  is  the  Intelligence,  the  Mens  divina,  permeating 
material  things,  Casta  ilia  et  edita  sine  matre  Dea.1  Very 
often  they  called  Isis  Athena  ;  and  they  called  Isis  Sophia.3 

The  Wisdom,  the  Mother,  through  whom  the   all  was  made.  — Philo,  quod 

deter.  16. 

And  in  Venah  every  life  is  included. — Kabbala  Denudata.3 

The  female  Primal  Principle  that  arranges  the  universe  in  order. — Plutarch, 

de  EI  apud  Delphos,  8. 

The  Kabbalist  Sophia4  is  the  Homeric-Greek  Athena;  which 
carries  back  the  Hermes-doctrines  in  the  Levant  to  a  period 
earlier  than  Homer. 

Philo  says  of  the  first  cause  :  My  nature  is  to  be,  not  to  be 
named ! 

I  did  not  show  to  them  my  name. — Exodus,  vi.  3.     Septuagint. 

Abstract  existence  (rb  uv)  is  not  to  be  named,  so  that  the  miuistering  Powers 
do  not  tell  us  the  Lord's  name.  —  Philo,  Mutatio  nominum,  2. 

The  holy  mystic  account  about  the  unbegotten  and  his  Powers  ought  to  be 
concealed. — Philo,  de  Sacr.  Abelis  et  Caini,  15. 

Divine  affairs  are  told  to  men  with  a  little  more  concealment.6  To  cover  up 
and  hide  Mdden  mysteries  in  ordinary  words  under  the  pretext  of  a  certain  his. 
tory  and  statements  of  visible  things!  Therefore  an  account  of  the  visible 
creation  is  introduced  and  the  making  and  fiction  of  a  first  man.  .  .  .  But  in 
a  wonderful  way  the  account  of  even  the  battles  was  put  together  and  the 
described  diversity  of  those,  now  conquerors,  now  conquered,  by  which  cer- 
tain unspeakable  sacraments  are  declared  to  these  who  understand  how  to  in- 
vestigate sayings  of  this  sort.  But  also  the  law  of  truth  and  of  the  Prophets 
is  inwoven  with  the  Scripture  of  the  Law  through  the  admirable  instruction  of 
wisdom,  which  divine  things,  by  a  certain  art  of  wisdom,  as  if  a  certain  vest- 
ment and  covering  of  spiritual  meanings,  were  each  covered  up  :  and  this  is 
what  we  have  called  the  corpus  (the  body)  of  Scripture,  so  that  even  through 

1  Origen,  II.  p.  49S ;  contra  Cels.  vi.     Pallas  Mounogenes. 

2  Plut.  de  Iside,  2. 

3  Apparatus  in  librum  Zohar,  p.  391.     See  Gen.  iii.  20. 

4  God's  Daughter,  Sophia,  is,  too,  male  and  father. — Philo,  Fugitives,  p.  oil. 
Helena's  image  was  in  the  form  of  Minerva. — Hippolytus,  p.  256.  The  Valentinians 
too  denominated  "a  certain  Wisdom"  Prunica. — Origen,  contra  Cels.  vi.  vol.  II.  p. 
497. 

5  Origen,  de  Principiis,  IV.  467. 


ISIS  IN  PHCENIGIA.  309 

this  that  we  have  called  the  clothing  of  the  writing,  woven  by  the  art  of  wis- 
dom, many  could  construct  and  progress  who  could  not  do  so  by  the  mere  words. 
But  since,  if  all  had  kept  the  succession  and  order  of  this  clothing,  that  is,  of 
this  history  of  the  Law,  holding  the  connected  continuation  of  the  conception, 
we  surely  should  not  believe  that  anything  was  shut  up  inside  in  the  Sacred 
Scriptures  except  what  was  indicated  by  the  front  appearance  (the  literal  ex- 
pression), on  this  account  the  Divine  Wisdom  arranged  certain  obstacles 
.  .  .  by  which  to  bar  the  way  and  passage  of  this  vulgar  understanding  and 
to  recall  us,  put  off  and  excluded,  to  the  beginning  of  another  way,  that  thus 
it  might  open  the  immense  breadth  of  a  certain  higher  and  loftier  path  of  Di- 
vine knowledge  through  the  entrance  of  a  narrower  track.  But  also  it  behoves 
us  to  know  this,  because,  since  it  is  the  main  object  of  the  Holy  Spirit  to  guard 
the  consecutiveness  of  the  Spiritual  Meaning  concerning  what  ought  to  be  done, 
or  what  has  already  been  done,  as  if  indeed  there  was  no  question  about  those 
things  that  have  been  done  according  to  history,  it  composed  in  one  language 
of  narration,  concealing  always  the  hidden  meaning  !  ' 

All  which  hidden  and  concealed  things  are  arranged  in  the  histories  of  the 
Sacred  Scripture,  because  also  the  Kingdom  of  the  Heavens  is  like  a  treasure 
hidden  in  a  field.2 

Tlieopompus  was  afflicted  with  loss  of  mind  because  he  con- 
cerned himself  too  much  about  divine  things,  wishing  to  di- 
vulge them  to  men  in  general?  The  priests  saw  clearly  that,  if 
they  did  not  make  it  appear  that  there  was  a  mystery  about 
religion  which  the  public  did  not  comprehend,  society  would 
soon  do  without  the  clergy  and  their  living  would  be  taken 
from  them. 

But  writing  to  the  Galatians  and  upbraiding  in  words  certain  who  seemed  to 
him  to  read  the  Law  and  not  understand  it,  for  the  reason  that  they  did  not 
know  that  there  was  ALLEGORY  IN  THE  SCRIPTURES  4  he  with  a  certain  repre- 
hension thus  speaks  :  Tell  me,  ye  who  wish  to  be  under  a  law.  have  you  not 
heard  the  Law  ?  For  it  is  written  that  Abraham  had  two  sons  one  by  a  slave 
girl  and  another  by  a  free  woman.  But  the  one  born  of  a  slave  was  born  after 
the  flesh,  but  the  son  of  the  free  girl  according  to  the  Covenant,  which  things 
are  allegorical.5 

Which  things  are  spoken  so  as  to  imply  something  other  than  what  is  said. 
For  these  are  two  testaments,  one  indeed  from  Mt.  Sina,  bearing  children  into 
serfdom  ;  that  is,  Hagar.  For  the  Sina  is  a  mountain  in  the  Arabia  and  corre- 
sponds to  the  present  Jerusalem,  for  she  is  a  slave  6  together  with  her  children. 
But  the  Jerusalem  on  high  is  free  ;  which  is  oivr  mother. — Galat.  iv.  23-27. 

'ibid.,  IV.  p.  470. 
2  ibid.,  IV.  p.  472. 
3Josephus,  Ant.  xii.  2,  p.  307. 

4  Plato  and  the  Stoics  had  used  allegorical  interpretation  to  explain  the  Greek  my- 
thology.—Nicolas,  132,  130.     Compare,  Dunlap,  Sod.  I.  175;  Plato,  Tinueus,  78. 
6  Origin,  de  Princip.  IV.  p.  46'.). 
6  to  the  Romans,  probably. 


310  THE  OHEBEBS  OF  HEBRON. 

The  true  Mussulman  must  never  express  a  doubt  when 
told  of  divine  inspiration.1  From  Asia  the  Christians  derived 
the  notion.  The  priests  of  Bra'hma,  Yishnu,  Siva,  Osiris, 
Adonis,  Bel,  Mithra  and  Dionysus  Ia'hoh  found  it  for  their  in- 
terest to  take  the  lead  in  what  concerns  the  Gods  and  to  as- 
sert the  existence  of  a  hidden  wisdom  to  the  knowledge  of 
which  they  had  attained.  Pausanias  says  :  Of  the  Greeks, 
those  who  have  been  considered  wise  told  the  words  of  wis- 
dom ~  formerly  by  enigmas  and  not  in  a  direct  way ;  and  the 
things  said  about  the  Kronos  I  conjectured  to  be  a  certain  wis- 
dom of  the  Greeks.  Of  course,  in  regard  to  what  concerns  to 
Setov3  we  will  employ  what  is  usually  said.4 

The  evidence  collected  in  this  chapter  shows  that  a  Hidden 
"Wisdom  was  recognized  in  the  time  of  Herodotus,  that  the 
kabbalah  contained  it,  and  that  its  influence  is  visible  in  the 
Old  Testament,  in  the  New  Testament,  and  precedes  the  date 
of  the  writings  known  under  the  name  of  Hermes  Trismegistus, 
which  were  regarded  as  very  ancient  until  this  view  offended 
modern  partisans  of  the  Church.  How  could  the  Hebrews 
alone  of  all  the  races  of  the  orient  deny  an  esoteric  meaning  of 
their  sacred  records'?  The  Egyptians,  Greeks,  Hindus,  Per- 
sians and  others  loved  the  enigmatic  style  in  their  temple 
scriptures,  all  antiquity  knew  the  double-meaning  language 
of  the  oracles.5  Therefore  a  book  that  had  its  origin  imme- 
diately through  divine  inspiration  could  least  of  all  dispense 
with  this  stamp  of  supernal  origin.6 

Jewish  mysticism  arose  under  a  priest  caste,  the  same  as  in 
Babylon,  India,  Egypt.  Quintus  Curtius  makes  the  following 
statement : 

About  the  first  watch,  the  failing  moon  hid  the  first  brightness  of  her  orb: 
then  she  stained  all  her  light  with  the  color  of  blood  spread  over  it,  and  great 
religious  misgiving  '  came  upon  those  that  felt  anxious  at  the  very  risk  of  so 
great  a  crisis,  and  thereby  a  panic  was  produced.  They  declared  that  they  were 
being  dragged  to  remotest  lands  against  the  will  of  the  Gods !  Now  the  affair 
came  almost  to  a  mutiny,  when  Alexander  ordered  Egyptian  Priests,  whom  he 

1  Vambery,  Travels  in  Central  Asia,  p.  51. 
"  Adyov?,  doctrines. 

3  the  deity — neuter  gender. 

4  Pausanias,  VIII.  8.  3. 
6  1  Samuel,  ix.  8,  9. 

6  Nork,  Real-Worterbuch,  II.  352.  Art.  Kabbala. 

7  Plutarch,  vita  Pelopidas,  34. 


ISIS  IN  PHOENICIA.  311 

believed  most  acquainted  with  heaven  and  the  stars,  to  deliver  their  opinion.  But 
they, who  well  knew  that  the  heavenly  bodies  go  through  stated  changes  and  that 
the  moon  is  eclipsed  either  when  she  passes  the  earth  or  is  hidden  by  the  sun, 
do  not  declare  the  cause,  although  they  knew  it. — Quintus  Curtius,  iv.  cap.  10. 

We  find  Egyptian  and  Hebrew  "  sacred  scribes"  in  Genesis, 
xli.  24.1  The  oriental  chachani  or  "  wise  man  "  endeavoring  to 
stamp  out  the  first  feeble  sparks  of  intellectual  advancement 
and  to  crush  the  infant  efforts  of  thought  struggling  to  be  free 
is  a  strong  but  not  untrue  type  of  rabbinism  as  it  really  is.2 

Before  the  period  when  Aries  and  Libra 3  became  the  signs  of 
the  vernal  and  autumn  equinoxes  Taurus  and  Scorpio  were  con- 
temporaneous with  the  equinoxes.  The  Bull  then  began  the 
year  with  Isis-Vena.  The  two  opposites  were  constantly  rising 
above  or  descending  below  the  horizon  like  the  scales  attached 
to  the  extremities  of  a  balance.  Typhon,  the  Adversary,  rep- 
resented the  winter  season  (in  Persian  and  Egyptian  theory), 
the  season  of  the  decrease  of  light.  He  is  that  Old  Serpent 
that  was  primitively  located  in  Scorpio.  Owing  to  the  preces- 
sion of  the  equinoxes,  the  sign  of  the  Ram  came  into  the  posi- 
tion previously  occupied  by  Taurus,  the  star  of  the  Serpent 
stood  opposite  to  Aries,  just  as  the  Scorpion  had  been  the 
opponent  to  the  Taurus.  The  entrance  of  the  sun  into  the 
Scorpion  brings  the  rainy  season  in  the  last  of  October  and 
the  beginning  of  November.  Just  when  the  early  rising  of 
Scorpio  takes  place  on  the  horizon  the  Pleiades  and  Hyads, 
sacred  to  Bacchus  and  Osiris,  descend  to  the  world  below. 
Here  is  the  sketch  of  a  system  known  to  the  entire  ancient  world 
before  the  time  of  Homer  and  referred  to  in  Macrobius.4  This 
system  seems  largely  the  foundation  of  astronomical  myths. 

Egyptian  chronology  is  based  on  the  complete  series  of  the 
epochs  from  Bytes-Menes  to  Hadrian-Antonin  through  three 
full  Sothis-periods,  equal  to  4,380  years.5 

And  in  Binah  (Venah)  every  life  is  included.— Kabhala  Denudata.6 

1  Josephus,  Ant.  ii.  chap.  5  The  Scribes  corresponded  to  the  Magi ;  each  had 
three  orders.— Ernest  de  Bunsen,  Keys  of  St.  Peter,  p.  211  ;  Matthew,  xxiii.  2  ff. 

2  Israelite  Indeed,  vi.  71. 

3  Libra  was  called  the  "  yoke  "  ;  which,  by  its  shape,  indicates  a  kind  of  balance  ; 
on  each  of  its  ends  hung  the  loop  whereby  Taurus  was  yoked  to  Scorpio. 

1  Macrobius,  I.  xii.  11. 
6  Prof.  Dr.  Jos.  Lauth,  Strasburg,  1ST 7. 

•Rosenroth,  Apparatus,  in  librum  Sohar,  p.  391.  Muleta  the  Ourania.— Gerhard 
p.  397. 


312  THE  OHEBEBS  OF  HEBRON. 

Minerva  is  the  fontal  Intelligence  and  Life.  Her  emblem  is 
the  moon,  and  the  moon  is  called  nature's  self -seen  image.1 
They  call  the  Moon  "  Mother  of  the  world  "  and  think  her  nat- 
ure male-female  nature,  being-  filled  by  the  Sun  and  She  again 
sending  forth  into  the  air  generative  elements  and  sprinkling 
them  down.2 

The  Venah  proceeds  out  of  the  limits  of  the  primal  Wisdom.3 
Just  hear  Venus  sung  by  the  women  of  Byblus. — Nonnus,  xxix.  851. 
Venus  the  Original  Mother  of  the  race  ! — Aeschylus,  Septem  contra  Thebas, 
140. 

The  Venah  thou  shalt  uame  Mother. —The  Sohar,  III.  290. 

Euah  is  the  Mother  of  every  living  creature.4 

And  in  Venah  every  life  is  included.5 
It  ver,  et  Venus! — Lukretius,  v.  736. 

The  Venus  of  Lebanon  is  supposed  to  be  meant  by  the  "  image 
of  jealousy  "  in  the  portico  of  the  Temple.6  "  Jacentem  Ven- 
erem  a  tergo,"  says  Scacchi,  in  describing  a  lamp  with  a  reclin- 
ing Venus  on  it.7  The  sacred  scribe  could  not  write  the  word 
Benah  (Venus),  because  it  is  the  name  used  in  the  quotations 
above  ;  and  he  regarded  Venus  as  "  jealous  "  of  Proserpina  or 
Persephone,  in  respect  of  Adonis.  All  this  points  to  the  lat- 
est period,  when  the  canon  was  arranged  by  the  scribes  of 
the  Temple.  Macrobius,  Lucian  and  St.  Jerome  mention  the 
Adonis  worship  as  still  existing  after  Christ  in  the  Phoenician 
religion : 

Veneris  Architidis  et  Adonis  maxima  olim  veneratio  viguit,  quam  nunc 
Phcenices  tenent. — Macrob.  Sat.  I.  21. 

Like  the  Phoenicians,  the  Jews  held  on  to  the  slab  on  which 
the  Venus  of  Arki  was  represented  cast  down,  supported  on 
one  hand  extended,  in  grief  for  the  loss  of  Him  that  is  Her 

1  Taylor,  Eleusinian  and  Bacchic  Mysteries,  74,  87  ;  Procl.  in  Tim.  260 ;  Apuleius, 
Met.  xi. 

2  Plutarch,  de  Iside,  42,  43. 

3  The  32  Ways  of  Wisdom,  5.  p.  1. 

*  Gen.  iii.  20;  Lucretius,  lib.  II.  2.  4. 

5  Rosenroth,  Kabbala  Denudata  ;  Apparatus  in  librum  Sohar,  p.  391. 

6  Ezekiel,  viii.  3,  5 ;  Lenormant,  Gazette  Archeologique,  1875.     97-102  ;  il  mito  di 
Adone-Tammuz,  25,  26. 

7  Fr.  F.  Scacchus,  Sacr.  Elaeochrism.  Murothecia,  p.  27.  Amstelodami,  1701. 


ISIS  IN  PIKENICIA.  313 

own,1  descended  to  Proserpine.  She  is  the  picture  of  "  Jeal- 
ousy for  what  She  has  possessed."  Macrobius,  in  the  fourth 
century  after  Christ,  says  the  Phoenicians  loorship  Her  still ! 

Attes  first  taught  the  Mysteries  of  Rhea.  The  Phrygians. 
Ludians  and  Samothrakians  celebrated  thein.'~  And  he  told 
about  the  eunuchs  in  the  Temple.'5  Dionysus  instituted  the 
eunuchs,  like  Adonis. 

Let  not  the  eunncli  say  :  Lo,  I  am  a  dry  stick,  for  thus  says  Ia'hoh  to  the 
eunuchs  who  keep  my  sabbaths  and  choose  that  in  which  I  delight  aud  keep  my 
covenaut.  And  I  will  give  to  them  in  my  temple  and  within  my  walls  a  place 
aud  name  better  than  sons  and  daughters,  an  eternal  name  I  will  give  to  him, 
which  shall  not  be  cut  off. — Isaiah,  lvi.  3,  4. 

The  Syrians,  according  to  Herodotus,  II.  KM,  were  along-  the 
Therniodon  and  Parthenios  rivers.  These  eunuch  priests, 
reaching  from  Syria  to  Ludia  and  Phrygia,  show  the  Syrian 
influence  in  the  region  around  Troy.  The  sons  of  Sem  were 
Ludians,  Arameans,  Elamites,  Assyrians,4  etc.  Aramaic  was 
the  dialect  of  the  Semitic  highlands  and  was  once  widely  dif- 
fused over  Syria  and  Mesopotamia,  belongs  to  the  northern  di- 
vision of  the  Semitic,  and  is  now  represented  by  a  few  Neo- 
Syriac  dialects  in  the  neighborhood  of  Lake  Urumiyah.  It 
was  the  lingua  franca  of  trade  from  the  eighth  century  B.C., 
was  spoken  at  Carchemis 3  on  the  Euphrates,  and  the  Jews 
finally  made  it  their  own.6  Since  the  greater  part  of  the  Jews 
resided  in  Babylon  their  chronology  would  naturally  be  based 
on  the  Babylonian  numbers.  Oppert  says  that  for  Genesis 7 
there  is  no  chronology.  Successions  of  dates  are  given  in 
another  land  with  exactly  the  same  fundamental  figures,  among 
another  people  and  in  reference  to  other  events.  But  when 
these  fundamental  numbers  are  applied  in  two  lands  in  two 
different  ways,  then  we  are  in  a  position  to  assume  an  artificial 
calculation  among  both  nations  and  to  lay  down  the  proposi- 

1  Ezekiel,  viii.  3.  5. 

2  Lucian,  de  Syria  Dea,  15.  SeeDunlap,  Sod,  I.  pp.  31,  70.  This  euuuchismus  led 
to  the  views  of  the  Iessaeans,  as  Matthew,  xix.  12,  shows. 

3  about  the  Galli.  —  Lucian,  15.  So  the  Dionysus-tonsure  of  the  Phoenician 
kerechim.  Ketpu. 

*  Chaldee  1  Chron.  i.  17. 
6  now  Jerabliis. 

6  Saycc,  Science  of  Language,  IT.  171. 

7  See  Smith  and  also  Delitzsch,  on  the  Chaldaean  Genesis. 


314  THE   GHEBERS  OF  HEBRON. 

tion  that  just  in  the  absence  of  all  true  chronology  they  have 
sought  to  supply  its  place  by  a  fictitious  one.  The  people 
which  has  the  same  chronology  in  common  with  that  of  Gen- 
esis is  the  Chaldaeans,  and  the  computation  of  time  which  the 
fragments  of  Berosus  have  handed  down  to  us  is  in  reality  that 
of  the  first  book  of  the  Pentateuch,  from  the  first  chapter  to 
the  last,  from  the  Creation  to  the  death  of  Joseph.  Where  the 
Jews  reckoned  an  hour  the  Chaldaeans  assume  10,000  years. 
The  Bible  day  is  counted  equal  to  240,000  Chaldaean  years.1 
The  Jews  counted  10  Patriarchs,  and  the  Babylonians  their  ten 
kings,  before  the  flood.  The  figures  in  both  cases  are  fabulous. 
As  the  Jews  in  substance  had  the  basis  of  the  Babylonian 
chronology  it  is  fair  to  assume  that  Jewish  philosophy  repre- 
sents Chaldaean  wisdom  and  the  Bible  religion  the  Babylonian, 
in  the  more  important  essentials,  with  some  things  revised  and 
struck  out.  The  essentials  of  the  Adonis-faith  remained,  and 
some  of  the  usages  of  that  cultus.  The  Jews  got  the  names  of 
their  months,  the  doctrine  of  the  divine  Powers,  the  ceremonies 
of  the  Adonis-religion,  even  the  Talmud  itself,  in  great  part, 
from  Babylon. 

"  All  the  books  of  the  Apocrypha  are  comparatively  modern. 
There  is  none  of  them,  on  the  most  favorable  computation, 
which  can  be  supposed  to  be  older  than  the  latest  years  of  the 
Persian  empire.  They  belong,  therefore,  to  the  age  when  the 
last  great  religious  movement  of  the  Old  Testament  under 
Ezra  had  passed  away— when  prophesy  had  died  out,2  and  the 
nation  had  settled  down  to  live  under  the  Law,  looking  for 
guidance  in  religion  not  to  a  continuance  of  new  revelation  but 
to  the  written  "Word  and  to  the  interpretations  of  the  Scribes." 3 
"  It  is  often  taken  for  granted  that  the  list  of  Old  Testament 
books  was  quite  fixed  in  Palestine  at  the  time  of  our  Lord,  and 
that  the  Bible  acknowledged  by  Jesus  was  precisely  identical 
with  our  own.  But  it  must  be  remembered  that  this  is  only  an 
inference  back  from  the  list  of  Josephus  published  at  the  very 
end  of  the  first  century.     Before  this  date  we  have  no  cata- 

i  Oppert,  in  the  Konigliche  Gesellschaft  der  Wissenschaften,  pp.  202,  203.  A  day 
of  Brahma  is  a  thousand  times  a  thousand  years.  The  Mandaeans  have  a  preference 
for  the  sacred  numbers  360  and  480,000  years,  which  points  to  their  Chaldaean  and 
Nabathean  ancestry. 

2  The  doctrine  of  spirit  and  of  prophecy  still  obtained  in  Numbers,  xi.  20. 

3  W.  Robertson  Smith,  The  Old  Test,  in  Jewish  Church,  12  lectures,  p.  28.  New 
York. 


ISIS  IN  PIKE M CIA.  315 

logue  of  the  sacred  books."  l  "  The  Scribes  chose  for  us  the 
Hebrew  text  we  have  now  got."  2  "  No  single  copy,  therefore, 
however  excellent,  was  likely  to  remain  long  in  good  readable 
condition  throughout.  And  we  have  seen  that  collation  of 
several  copies,  by  which  defects  might  have  been  supplied, 
was  practised  to  but  a  small  extent.  Often  indeed  it  must 
have  been  difficult  to  get  copies  to  collate,  and  once  at  least 
the  whole  number  of  Bibles  existing  in  Palestine  was  reduced 
to  very  narrow  limits."  For  Antiochus  Epiphanes  (b.c.  168) 
caused  all  manuscripts  of  the  Law,  and  seemingly  of  the  other 
sacred  books,  to  be  torn  up  and  burnt,  and  made  it  a  capital 
oft'ence  to  consent  to  or  approve  of  the  Law.3  It  is  not  stated 
what  sort  of  sacred  books  they  did  possess  !  And  we  should  not, 
in  that  age,  expect  to  meet  with  perfect  veracity  in  respect  to 
theological  concerns  either  in  Makkabees  or  in  Josephus  himself. 
Mr.  Smith  says : 4  "  There  is  not  a  particle  of  evidence  that 
there  was  a  uniform  Palestinian  text  in  the  sense  in  which  our 
present  Hebrew  Bibles  are  uniform — or,  in  other  words,  to  the 
exclusion  even  of  such  variations  and  corruptions  as  are  found 
in  MSS.  of  the  New  Testament— before  the  first  century  of 
our  era.  Nay,  as  we  have  seen,  the  author  of  the  Book  of  Ju- 
bilees, a  Palestinian  author  of  the  first  century,  used  a  Hebrew 
Bible  which  often  agreed  with  the  Septuagint  or  the  Samaritan 
recension  against  the  Massoretic  text." 5  "  When  critics  main- 
tain that  some  Old  Testament  writings,  traditionally  ascribed 
to  a  single  hand,  are  really  of  composite  origin,  and  that  many 
of  the  Hebrew  books  have  gone  through  successive  redactions, 
— or,  in  other  words,  have  been  edited  and  reedited  in  different 
ages,  receiving  some  addition  or  modification  at  the  hand  of 
each  editor, — it  is  often  supposed  that  these  are  mere  theories 
devised  to  account  for  facts  which  may  be  susceptible  of  a  very 
different  explanation.  It  is  thought  incredible  that  inspired 
books  should  have  been  subjected  to  such  treatment ;  and  fol- 
lowing the  Newtonian  rule  that  every  hypothesis  must  have  a 

1  ibid.  p.  27. 
5  ibid.  17. 

3  ibid.  18  ;  1  Makkabees,  i.  56,  57;  Josephus,  Ant.  xii.  5  :  fi^avi^ero  Se  el  nov  pi^Ao? 

eupefoiT)  iepd  icai  1/ou.os,  xal  Trap  oU  eupeQeCrj  /cai  ovtoi  KaKOt  KaKoo;  <i7raiAAvi'TO.       These  expressions 

'sacred  scroll  and  (the)  law  '  are  general  expressions,  and  do  not  of  necessity  mean  the 
Pentateuch  ;  especially  if  it  was  written  after  the  death  of  Antiochus  Epiphanes. 

4  Lectures,  p.  21. 

0  ibid.  p.  21.  see  p.  16. 


316  THE  GHEBERS   OF  HEBRON. 

basis  in  demonstrable  fact,  conservative  theologians  refuse  to 
accept  the  critical  theories  till  external  evidence  is  produced 
that  editors  and  compilers  actually  dealt  with  parts  of  the 
Bible  in  the  way  which  critics  assume.  Here  it  is  that  the 
Septuagint  comes  in  to  justify  the  critics  and  provide  external 
evidence  of  the  sort  of  thing"  which  to  the  conservative  school 
seems  so  incredible.  The  variations  of  the  Greek  and  Hebrew 
text  reveal  to  us  a  time  when  the  functions  of  copyist  and 
editor  shaded  into  one  another  by  imperceptible  degrees. 
They  not  only  prove  that  Old  Testament  books  were  subject- 
ed to  such  processes  of  successive  editing  as  critics  maintain, 
but  that  the  work  of  redaction  went  on  to  so  late  a  date  that  edi- 
torial changes  are  found  in  the  present  Hebrew  text  which 
did  not  exist  in  the  manuscripts  of  the  Greek  translators."  * 

1  ibid.  p.  22.     Psalm  six.  4  is  an  instance.     It  contradicts  the  Arabic,  Septuagint 
and  Vulgate  texts  and  Numbers,  xxv.  4. 


CHAPTEE  SIX. 

THE  CROSS,   CROWS  AND  SCEPTRE. 

"t«  (j.vaT'hpia.   iravra   ko.1   iraaav  tii\v  •ypoxni'." 

In  the  whole  of  Asia,  in  Egypt,  Jerusalem,  Phoenicia,  Babylon, 
India,  even  down  as  late  as  the  philosophy  of  Simon  Magus 
we  find  a  dualism,  consisting,  in  the  so-called  Hidden  \Vis- 
dom,  of  a  Male  Deity  and  His  Sacti  or  feminine  Deity.  Osiris 
and  Isis,  Bel  and  Mulitta,  Adon  and  Vena,  Adam  and  Heuah 
(Septuagint  Eua),  Brahma  and  Sarasvati,  Apollo  and  Athena, 
Asur  and  Tanais,  Zeus  and  Hera.  We  must  suppose  that  this 
dualism  idea  was  invented  in  each  separate  country,  or,  what 
appears  more  probable,  that  it  was  invented  in  one  land  first, 
and  then  distributed  to  the  priests  of  other  nations.  With 
their  appreciation  of  the  sun  and  moon  as  the  abodes  of 
Divine  Powers  the  priests  of  the  different  peoples  would  not 
have  had  any  great  difficulty  in  attaining  to  the  conception 
of  an  Adon  and  Vena  (or  Venus),  an  Ash  (Fire  or  Adam)  and 
Ashah  (Aisah,  Issa,  or  Isis),  a  Bel  and  Beltis.  At  any  rate, 
they  went  further  and  propounded  the  doctrine  of  a  Herma- 
thene  or  Primal  Father1  in  whom  these  two  dualist  principia 
subside  into  one  primordial  First  Cause.  This  was  a  quasi 
mathematical  inference,  in  part  derived  from  the  unit,  partly 
sought  in  the  notion  of  causation,  that  everything  must  have 
had  a  cause,  and  therefore  the  first  cause  must  have  been 
Creator  of  heaven  and  earth  and  all  that  in  them  is,  human 
souls  especially,  and  angels  of  the  stars.  So  far  this  is  all 
logical.  But  one  sol  and  one  luna  are  not  basis  enough  for 
myriads  of  solar  systems  of  which  astronomers  tell.  They 
answer  very  well  for  one  of  the  solar  systems,  but  how  about 
the  others  ?     Here  wTe  come  upon  the  limitations  to  which  -Tew 

1  Tiie  Arsenothdus  Dunamis  (the  Malefemale  Power.— Gen.  ii.  23).— Simon 
Magus;  Hippolytus,  vi.  18.  And  He  was  One,  for  having  Her  in  Himself  He  was 
alone.     Bat  he  was  not  called  Father  before  She  called  Him  so.— Hipp.  vi.  18. 


318  THE  GHEBERS  OF  HEBRON. 

and  Gentile  are  both  subjected.  Nature  has  provided  for  us 
all  a  limited  knowledge  and  a  limited  being- ;  and  the  specula- 
tions of  the  ancient  '  three  score  and  ten  years '  are  worth  no 
more  than  those  of  the  modern  three  score  and  ten,  probably 
less ;  since  science  has  had  time  to  increase  for  the  modern's 
benefit. 

"The  Wisdom  of  Salamah  was  beyond  the  wisdom  of  all  Beni  Kadem." 
"  Gnosis  is  the  result  of  science,  and  science  the  gift  of  God." — Hermes,  x.  9. 

The  mystic  tradition  (Kabalah)  came  from  Mesopotamia.1 
The  Kabalists  held  the  book  Shi'ur  (Measure  of  stature)  to  be 
of  the  first  century,  and  the  ideas  contained  therein  to  be  pre- 
christian.  In  Ephesians,  iv.  13,  this  very  phrase,  Measure  of 
the  stature,  already  occurs.'2  Dath  Elion  (knowledge  of  the 
Most  High)  is  plainly  gnosis.  Numbers,  xxiv.  16,  reads  wa-ida 
dath  Elion  ('  and  I  know  the  gnosis  of  the  Most  High  ').  My 
heart  has  seen  much  of  chochmah  (Wisdom)  and  dath  (science, 
gnosis). — Eccles.  i.  16.  Maimonides 3  says  that  in  this  passage 
rah  is  used  of  intellectual  perception.  It  is  SEEing  by  gnostic 
insight,  vision.  The  Jewish  scriptures  subindicated  something 
hidden.4  Josephus  says  that  Moses  "  physiologises,"  that  is, 
wrote  philosophy.5  Megasthenes  relates  that  "  what  has  been 
said  by  the  ancients  about  nature  is  said  also  by  the  philoso- 
phers outside  of  Greece :  some  things  among  the  Hindus  by 
the  Brahmans,  others  by  those  called  in  Syria  Jews." 6  Plato 
mentions  "  the  eternal  existence  uncreate," "'  and  Plato's  first 
cause  is  the  "  everlasting,  unborn,  having  no  genesis," 8  the  ton 
aei  zonta  of  Pherekydes  Syrius  544  before  Christ,  and  the 
Hebrew  "  I  am  what  I  am." 

This  was  before  soul  bearing  a  human  shape.  Next,  looking  around,  TriAT 
saw  nothing  but  himself  ;  and  he  first  said  "I  AM  I."  Therefore  his  name  was 
I.  He  wished  another  ;  and  instantly  he  became  such  as  is  man  and  woman  in 
mutual  embrace.  He  caused  this,  his  own  self,  to  fall  in  twain  :  and  thus 
became  a  husband  and  a  wife. — The  Vrihadaranyaca.9 

'  Milman,  Hist.  Chr.  ed.  Harper,  1844,  pp.  43,  200,  201,  277,  311 ;  Gen.  vi.  3. 

2  Dr.  S.  M.  Schiller-Szinessy,  in  the  "Expositor,"  Nov.  1886.     p.  333. 

3  Guide  to  the  Perplexed,  ch.  iv.  1 ;  v.  1.  by  Friedlander,  pp.  41,  42,  44. 

4  Origen,  c.  Celsum,  vi.  p.  495. 

5  Joseph.  Ant.  I.  2. 

6  Megasthenes,  p.  137.     Schwanbeck. 

7  Dunlap,  Spirit-Hist.,  313. 

8  Plato,  Tim.,  17. 

9  Satapatha  brahmana,  14.  Colebrooke,  p.  37. 


THE  CROSS,    CROWN  AND  SCEPTRE.  319 

This  is  the  Kabbalist  story  of  Khadam  and  Huah,  the 
Adam  Hermaphroditus  or  Hermathene.  The  Hindu  primal 
life  gave  being-  to  time  and  its  divisions,  to  the  stars  and 
planets.  So  says  also  Genesis,  i.  14  f.  The  Hindu  God  "hav- 
ing created  this  universe,  was  absorbed  in  the  spieit,  changing 
the  time  of  energy  for  the  time  of  repose ; " '  or,  as  Genesis 
phrases  it,  "  Elohim  bested." 

One  Circle  going  round  nil  the  circles,  which  was  said  to  be  the  Univer- 
sal Life  named  Leviathan  :  whom  Jewish  Scriptures  suhindicating  something 
occult  say  was  created  by  the  God  in  mockery. — Origen,  xi.  495.  Contra  Cel- 
sum,  vi. 

He  created  that  empty  space  within  which  heaven  and  earth  spiritual  and 
corporeal  were  to  be  located. — Kabbala  Denudata,  II.  1G5. 

In  the  beginning,-  the  will  of  the  KisrG  was  carving  forms  in  highest  purity, 
light  of  power  going  out,  the  centre  of  the  concealed  that  are  concealed,  from 
the  head  of  Ain  Soph. — The  Sohar,  I.  1. 

In  the  Kingdom  of  the  heavens,  the  King  will  say  :  Inherit  the 
Kingdom  prepared  for  you.— Matthew,  xxv.  1,  31,  31.  Accord- 
ing to  Irenaeus,  I.,  the  primal  Father  was  invisible,  everlasting 
and  unborn,  in  silence  and  in  much  quiet  (Besting),  in  bound- 
less Ages  of  time.  Here  we  see  the  Kabbala  and  Gnosis  in 
Genesis,  ii.  2. 

Then  there  was  neither  non-being  nor  being  ;  no  world,  no  air,  nor  anything 
above  it ;  nothing-  anywhere  in  the  hap  of  any  one,  enveloping  or  enveloped. 
Death  was  not,  nor  at  that  time  immortality,  nor  distinction  of  day  and  night, 
but  that  suspired  without  exhalation,  alone,  with  spontaneity  contained  in 
him.  Beside  him  was  no  thing  which  since  has  been.3— A  late  hymn  of  the 
Rigveda. 

0  Thou  that  dost  inhabit  the  shining  folds  of  heaven,  Zeu,4  save  us  !  — Eu- 
ripides, Phoenissae,  84,  85. 

The  God,  the  Source  of  the  Oldest  Logos.5— Philo,  Quod  det. ,  22. 

For  what  was  not  expected  God  found  a  passage.— Euripides,  Medeia,  1415. 

1  Dunlap,  Vestiges,  p.  181. 

-  Brasith  bara  Alhim  eth  hashemaim  wa-eth  haarez.— Genesis,  i.  1.  The  opinion 
of  the  Kabbalists  was  followed  by  most  of  the  Rabbins,  who  followed  the  Kabbalists 
ami  the  author  of  the  Zohar,  fol.  CV.  col.  4,  editio  Cremonensis.  The  greatest  part  of 
the  Kabbalist  chachamim  agree  that  the  ineffable  tetragramniaton  (Ihoh)  was  explained 
through  the  "sacred  names."— Schickardi,  Jus  Regium  Hebraeorum,  p.  11);  R.  Abra- 
ham Seba,  in  Zeror  hammor. 

3  Lassen,  I.  915. 

4  Zio  =  fulgor. — Codex  Nazoraeus. 

5  Hebrews,  viii.  1  ;  Mark,  xvi.  19.  King  of  Heaven,  Holy  Dia.— Euripides,  Iphi- 
geneia  in  Tauris,  749.     Semnos  Dens. 


320  THE   GHEBERS  OF  HEBRON. 

God  the  Supreme  Cause  and  Logos  does  not  move  like  the 
planets,  but  remains  immovable.1  The  Logos  is  the  Oriental 
Son  of  God,2  and  the  sun,  says  Philo,  is  the  emblem  of  the 
Logos.3  The  sun  is  Hermes  and  it  has  been  shown  above  that 
Hermes  is  the  Word,  the  Logos.  Since  the  Homeric  Theos 
(Odyssey,  iv.  236,  237 ;  v.  4)  reappears  in  John,  i.  1,  the  idea  of 
One  Supreme  God  was  familiar  to  Greeks  as  well  as  to  the 
Jewish  Prophets. 

Magister  format  omnia. — Proverbs,  xxvi.   10. 

The  Good  was  identical  with  the  Oue  ;  according  to  Plato. — 
Grote,  Plato,  I.  217,  218.  God  only  is  Good.— Mark,  x.  18.  The 
Sun  is  the  offspring  of  the  Good. — Julian,  Oratio,  iv.  The 
Mind-perceived  Sun  raises  up  the  souls  to  the  Intelligible 
World !  This  was  Chaldaean  doctrine. — Movers,  I.  551-553. 
The  Karpokratians4  denied  the  resurrection  of  the  body.  He 
(Karpokrates  in  Egypt)  led  a  Gnostic  sect  in  the  time  of  Ha- 
drian. As  to  Simon  Magus,  his  gnosticism  looks  neither  bet- 
ter nor  worse  than  the  gnosis  of  a.  d.  115-125,  unless  one  be- 
lieves what  Justin  and  Irenaeus  say  of  him,  and  then  the  rule 
applies  falsus  in  uno  falsus  in  omnibus.5 

Beyond  all  the  animals  of  the  earth  the  man  is  two-fold,  being  mortal  by 
the  body,  but  immortal  in  the  essential  man  (the  image  of  the  Father)  ;  .  .  . 
being  male-female  and  sprung  from  a  hermaphrodite  Father.  This  is  the  Hidden 
Mystery  even  to  this  day.  For  the  nature  mixed  with  man  brought  forth  a 
marvel  most  wonderful.  For  he  having  the  nature  of  the  harmony  of  the  7,  of 
which  I  spoke  to  you,  (the  nature)  of  fire  and  spirit,  the'nature  did  not  wait,  but 
bore  right  off  7  men,  male-female  and  high  in  the  heavens,  according  to  the  nat- 
ures of  the  7  Procurators  (Planets,  Riders  of  destiny).  The  Genesis  of  these  7 
was  as  follows  :  For  the  air  is  female,  and  water  is  able  to  impregnate.  And 
from  fire  it  took  maturity,  and  from  the  aether  it  took  the  breath  of  life  (spirit). 

1  Philo  Judaeus,  Quaestio,  42. 

2  Gen.  i.  3 ;  John,  i.  4,  5 ;  v.  19  f.;  vi.  54;  viii.  12  :  Hermes,  passim. 

3  Philo,  de  Somniis,  15,  16. 

4  Eusebius  apparently  puts  Karpokrates  under  Hadrian,  who  died  in  138. 

5  Whether  Simon  Magus  and  Menander  really  claimed  to  be  the  logos  (the  first 
gnostic  Power)  the  Great  Power  of  God,  is  not  easy  to  determine.  On  one  side  we  have 
one  set  of  Gnostics,  on  the  other  their  virulent  opponents.  And  as  to  Simon's  magic, 
Acts  offers  no  proof  of  it,  and  Simon  evidently  thought  that  in  the  transmission  of  the 
pneuma  by  laying  on  of  hands,  there  must  have  been  some  trick. — Acts,  viii.  18-20. 
Acts  opens  to  view  the  most  remarkable  religious  excitement  ever  known  among  the 
ignorant  and  excitable  (both  Greeks  and  Jews)  east  of  the  Aegean  Sea.  The  gnosis  ex- 
pressed in  the  Sohar  is  a  sufficient  endorsement  of  all  that  has  been  said  of  the  folly 
and  extravagance  of  the  oriental  imagination. 


THE  CROSS,    CROWN  AND  SCEPTRE.  321 

And  nature  brought  forth  the  bodies  in  the  image  of  the  Man  (Adam).  And  the 
Man  became  a  soul '  and  mind  from  life  and  light,— from  life  a  soul,  but  from 
light  a  mind.  And  so  all  parts  of  the  perceptible  world  continued  up  to  the  end 
of  the  Period  of  "Beginnings  "  and  "  Generations."  The  period  having  been 
completed,  the  conjunction  of  all  was  dissolved  by  the  will  of  God.  For  all  the 
male-female  -  creatures  were  dissolved  in  twain,  together  with  man,  and  became 
part  male  and  the  rest  female.  And  the  God  at  once  said  by  His  Holy  Logos  : 
Increase  in  increase,  and  multiply  in  multitude,  all  created  things !— Hermes, 
I.  13-18. 

The  primal  God  was  called  double-gendered  and  of  two  nat- 
ures, by  the  Orphic  theologians  ;  and  in  the  10th  hymn  Nature 
is  invoked  as  Father,  Mother,  Feeder,  and  Nurse,  of  all 
things.3 

Hermaproditus  is  God. 

6  5e  vous  6  Gibs  appei/SbriKvs  &v,  £»))  koX  <pw%  virdpxei. — Hermes,  Poimander, 
1.  9. 

Adonis  is  hermathene  and  hermaphrodite,  like  AdamKad- 
mon.4 

I  invoke  the  First  born,  hermaphrodite,  great,  aether  wandering, 

Egg-born,  decorated  with  Golden-wings, 

Bull-faced,  the  procreator  of  the  Blessed  Gods  and  mortal  men, 

Renowned  Seed,  many-orgied  Erikapaeus, 

Not  named,  occult. — Orphic  Hymn. 

This  is  the  Adam  Kadmon  of  the  Kabbala, — the  Son  of  Aric 
Anpin,  the  Long  Face  of  the  Church  in  the  olden  time.  He 
corresponds  to  Brahma,  the  Son,  and  to  Serapis.  Hence  the 
psalm  xc.  1,  2,  accepts  the  two  principles  united  in  one  first 
cause  ;  and,  adopting  the  inferences  that  arise  from  this  unit 
of  the  oriental  philosophy,  this  source  of  all  life  that  is  now 
enclosed  within  a  material  body,  says  : 

Adoni,  Thou  wast  for  us  a  place  of  abode  in  generation,  and  in  generation. 
Before  the  mountains  were  born  and  the  earth  was  formed  and  the  circle  (of 
it)  ;  and  from  eternity  to  eternity  thou  art  El. — Psalm,  xc.  1,  2. 

1  Genesis,  ii.  7,  has  this  same  idea. 

2  Male-female  created  he  them,  in  his  own  image. — Gen.  i.  27.  Plato  was  acquainted 
with  this  Hermetic  Hidden  Wisdom  since  he  refers  to  it  in  the  Symposium. 

God  therefore,  as  the  ancient  account  has  it,  possesses  both  the  Beginning  and  End 
ami  Middle  of  all  things. — Plato,  Leg.  iv.  7. 

For  Hermes  is  the  Logos,  who  being  Hermeneus  (Interpreter)  and  Creator  of  what 
have  been  and  at  the  same  time  are  and  will  be. — Hippolytus,  144. 

3  Nork,  Real-Worterbuch,  I.  p.  86. 
'  Dunlap,  SGd,  I.  31. 

21 


322  THE  GHEBERS  OF  HEBRON. 

Homer  held  that  the  earth  is  a  "  circle "  surrounded  by 
Oceanus,  aud  Proverbs,  viii.  27,  has  the  same  idea.1  There 
can  be  no  doubt  that  the  Gnosis  and  the  Kabalah  in  some 
traditional  points  are  as  near  to  Homer's  time  as  the  word  'eraz 
(earth  in  Hebrew)  is  near  to  epa£e  (meaning-  to  earth,  in 
Homer).  Eraze  is  good  Hebrew;  the  e  corresponds  to  n  in 
Hebrew.2 

Praxinoa,  come  here.     Observe  first  the  embroideries. 

Fine,  and  how  beautiful !     You  will  say  robes 3  of  divinities ! 

Divine  Athanaia!   what  workers  labored  on  them! 

What  painters  painted  these  accurate  pictures  ! 

How  real  they  stand,  and  how  true  they  move  about. 

They  are  living,  not  woven  in !   Man  is  truly  a  wise  thing— 

But  how  admirable  He  is  lying  down  upon  silver  couches 

Throwing  out  the  first  down  from  his  cheeks 

The  thrice-beloved  Adon,  who  is  loved  too  in  Acheron  .   .   . 

Hush  Praxinoa— a  very  skillful  songstress,  the  daughter  of 

The  Argive  (woman),  is  going  to  sing  the  Adonis  : 

"  Queen  who  has  loved  Golgos  and  Idalion  too 

And  high  Erux,4  Aphrodita,  sporting  on  Chruso, 

How  Hours  soft  of  foot  brought  in  the  twelfth  month  5 

The  Adonis  to  thee  from  everlasting  Acheron. 

Beside  him  lie  the  fruits  of  the  season,  which  the  tops  of  a 

Tree  produce,  and  by  him  tender  plants  kept  in  silver  little  baskets 

And  golden  caskets  of  Syrian  unguents. 

And  food  such  as  women  make  up  in  dishes, 

Mixing  all  sorts  of  flowers  with  white  wheaten  flour, 

And  such  as  from  sweet  honey,  and  those  made  in  moist  oil, 

All  feathered  and  reptile  (forms)  here  are  by  him.B 

And  verdant  pavilions  heavy  with  soft  dill 

Have  been  constructed  ;  and  moreover  boy  Eroses  are  hovering  above 

Like  young  nightingales,  making  trial  of  their  wings  that  have  grown, 

Flit  about  on  a  tree  from  bough  to  bough." 

0  the  ebony, — O  the  gold, — O  the  eagles  of  white  ivory 
Carrying  to  Zeus  the  Son  of  Saturn  the  cupbearer  Boy, 
And  purple  rugs  above  more  soft  than  sleep. 

The  Milatis  will  say  and  he  that  is  shepherd  in  Samos  : 

1  chog  means  a  circle. — Isa.  xl.  22  ;  Job,  xxvi.  10. 

2  this  suffix  indicating  ''towards,"  to  a  place. — Gen.  xviii.  2,  n¥TX. 

3  Of  wool,  fastened  on  the  shoulders  by  a  buckle  or  brooch  ;  worn  by  Dorian 
women. 

4  Golgos  and  Idalion  were  in  Kupros  (Cyprus).  Erux  was  a  promontory  in  Sicily, 
with  a  grove  and  the  altar  of  Venus  in  the  centre.  Chruso  may,  perhaps,  be  a  town  of 
Troas. 

5  February. 

0  So,  Genesis,  vii.  14. 


THE   CROSS,    CROWN  AND  SCEPTRE.  323 

"  A  couch  has  heen  prepared  for  the  Lord,  at  the  same  time,  the  Beautiful.'' 
Kupris  has  the  oue,  but  the  rosy-armed  Adonis  the  other. 
His  kiss  does  not  prick,  yet  his  lips  are  red  all  around. 
Now  then,  Good  bye,  Kupris,  having  her  own  husband  !  — 
But  at  dawn,  with  the  dew,  we  in  crowds  will  bear  him 
Out  to  the  waves  foaming  on  the  beach — 

Having  loosened  the  hair  and  baring  the  bosom  to  the  lower  parts 
The  breasts  being  uncovered,  we  will  begin  the  Song  of  Woe. 
Thou  comest,  O  dear  Adonis,  both  here  and  unto  Acheron. 
Farewell,  O  Lord  Beloved,  and  go  to  those  who  rejoice.1 

The  Babylonian  Son  of  God  is  the  Monad  from  the  one, 
Adonis,  Adam,  Mithra,  Apollo.  No  one  has  ever  seen  God : 
the  Only-begotten  God  in  the  bosom  of  the  Father  has  in- 
terpreted.2 This  is  the  God  of  the  "Powers"3  according-  to 
Philo  Jndaeus. 

The  Gnosis  of  the  first  both  Lord  and  Mind-perceived  4  whom  the  female 
God  5  invites  us  to  seek  near  Her,  since  He  both  is  and  coexists  with  Her.0  The 
Temple's  name  also  announces  plainly  both  Gnosis  and  Knowledge  of  rov 
ovtos  (the  one  existence),  for  it  is  called  Iseion,  as  belonging  to  those  about  to 
know  "to  on"  (the  essence  of  the  first  cause),  if  with  wisdom  and  holily  we 
should  enter  in  to  the  Mysteries  of  the  female  God. — Plutarch,  de  Iside,  2. 

Philo's  peculiar  teaching  leads  him  to  derive  Lseion  from  "Io-^/xi 
and  "Io-9l  (the  verb  to  know),  but  the  root  is  Asat,  Issa  and  Isis. 
To  one  who  used  the  allegorical  method  all  kinds  of  explana- 
tions were  permitted.  Still  it  was  bold  to  translate  the  name 
of  the  shrine  of  Isis  by  a  Greek  verb  meaning  to  know.  Philo 
knew  Isis  and  Greek  too. 

The  Older  Horus  is  the  eidolon  and  phantasma  of  the  Kosmos  that  is  to  be. 
— de  Iside,  54. 

1  those  in  Acheron  (Hades).  He  descenrled  into  Hades.  The  third  day  he  rose 
from  the  dead,  and  ascended  to  heaven,  with  the  souls  of  the  righteous  led  up  by  him 
through  the  clefts  in  the  earth  by  which  the  spirits  rise.  Theokritus,  the  author  of 
this  idyl  xv.  lived  in  Egypt  :270  before  Christ.  Kallimachus,  B.C.  2G'.)-240,  in  his  hymn 
to  DemOter,  mentions  the  uninitiated  women  and  the  Mysteries  of  Demeter.  Ptolemy 
Philadelphus  had  introduced  the  Eleusinian  festival  from  Athens  into  Alexandria. 

-  John,  i.  18.     Codex  Sinaitic. 

3  Septuagint  1  Kings,  xvii.  1  ;  Matthew,  iv.  11  ;  xiv.  2. 

4  what  only  Mind  can  perceive. 

Tin     S&kti,  Isis,  Ena,  Wisdom,    "Minerva  whom  they  think  to  be  Isis   also." — 
Plutarch,  de  Iside,  0.     See  Herodotus,  II.  59. 

a  So  Simon  Magus  held  regarding  the  boundless  fire  from  which  the  Male  Mind 
springs  containing  within  him  the  Ennoia  female. 


324  THE   GHEBERS  OF  HEBRON. 

This  is  the  Kabbalah  doctrine  such  as  it  is  found  in  the 
Apokalypse,  xxi.  10.  Everything  on  earth  has  its  prototype 
in  heaven, — even  as  the  New  Jerusalem. 

Horus  is  this  earthly  kosmos  neither  freed  from  destruction  nor  from  birth.1 
— de  Iside,  43,  56. 

Horus,  then,  is  the  Soul  and  Spirit  of  the  world. 

0  Brahma,  dear  Son,  I  give  to  thee  my  grace  and  the  power  to  create  the 
world.'2 

At  once  sprung  from  the  down-moving  Elements  the  logos  of 
the  GOD  into  the  pure  workshop  of  Nature,  and  was  united  to 
the  Demiurgus  Mind,  for  it  was  consubstantial.3  And  the  ir- 
rational the  down-moving  Elements  were  abandoned  to  be 
only  Matter.  But  the  Demiurgic  Mind  together  with  the 
logos,  he,  embracing  the  Wheels4  and  turning  them  round 
with  an  impulsion,  made  his  own  works  revolve  and  permitted 
them  to  revolve  from  undefined  beginning  to  endless  end ;  for 
they  begin  ever  where  they  stop.  And  the  revolution  of 
these,  exactly  as  the  Mind  wills,  produced  from  the  down- 
moving  elements  irrational  animals.  For  he  gave  not  the 
logos ;  but  the  air  brought  forth  birds  and  the  water  fish  ; 
and  the  earth  and  the  water  were  separated  one  from  the  other 
according  as  the  Mind  willed,  and  the  earth  brought  forth 
from  itself  what  it  could,  four-footed  animals,  reptiles,  beasts, 
wild  and  tame.  But  the  Mind,5  Father  of  all,  being  life  and 
light,  procreated  man  like  himself ;  having  the  image  of  the 
Father.6 

Being  male-female,  sprung  from  a  male-female  Father,  and  sleepless,  he  is 
ruled  by  One  who  never  sleeps.1 

And  after  these  things  my  mind  says  :  For  I  too  myself  love  the  logos.  But 
the  Poimander  said  :  This  is  the  mystery  hidden  down  to  this  day.  For  Nat- 
ure in  union  with  the  man  brought  forth  a  certain  miracle  most  wonderful. 8 

The  primal  man  of  the  Jewish  Kabbala  is  male-female.9 

1  genesis. 

2  Majer,  Mytholog.  Lex.  I.  248.     Daumer,  Urgeschichte,  91. 

3  "  homoousian. " 

4  Orbits.     These  are  the  Wheels  of  Ezekiel's  vision,  taken  from  Hermes. 
6  Zeus-Belus,  Logos,  Jupiter. 

6  Hermes  Trismeg.  I.  11,  12. 

7  ibid.  I.  15. 
s  ibid.  I.  16. 

9  Sod,  II.  p.  xix.  xx ;  Movers,  I.  544. 


THE  CROSS,    GROWN  AND  SCEPTRE.  325 

From  that  which  is  the  First  Cause,  not  the  object  of  sense,  existing  every- 
where in  substance,  not  existing  to  our  perception,  without  beginning  or  end, 
was  produced  the  divine  MAN. 

He  framed  the  heaven  above  and  the  earth  beneath.  He  assigned  to  all 
creatures  distinct  names. — A  Hindu  Cosmogony. 

And  whatever  Adam  called  every  liviDg  creature  that  was  the  name  thereof. 
—Gen.  ii.  19. 

Then  went  forth  the  "  workman  "  to  his  work  and  was  formed  as  "  man  and 
woman.'' — The  Sohar,  Idra  Suta,  viii.  1. 

Having  divided  his  own  substance,  the  mighty  power  became  half  male, 
half  female. — A  Hindu  Cosmogony.1 

And  Ia'hoh  Alahim  built  the  rib  (the  moon-crescent)  which  He  took  from  the 
Adam  (mas  et  foemina)  into  "  Woman  "  (female  life).  She  was  taken  out  of  as 
(Life),  therefore  shall  she  be  called  Aisaii  (Isis,  Issa,  female  Life). — Gen.  ii.  22. 

The  spirit  (purusha)  totally  pervades  the  earth.  From  him  sprung  Viraj 
(the  man,  the  Adam).  Viraj  divides  his  own  substance  into  male  and  female. - 
It  is  plain  that  this  is  the  Hindu  Kabbalah,  the  hidden  wisdom  of  Hermes  and 
the  book  Genesis.  But  to  leave  no  doubt  upon  the  identity  of  the  Jewish  and 
Egyptian  hidden  wisdom  there  are  the  telling  extracts  from  the  book  of  Kings  : 

They  brought  out  the  Asarah  from  Ia'hoh' s  temple  :  two  little  Apises  and 
an  Asirah  (the  Isis  Heifer). — 2  Kings,  xxiii.  6  ;  xvii.  1G. 

These  were  the  emblems  of  the  Chochmah  and  Venah,  Adonis  and  Venus. 

The  Kabalah  (tradition  3 )  dates  back  beyond  the  Christian 
era  and  forms  part  of  the  prechristian  gnosis.  Munk  carries  it 
back  to  the  time  of  the  Babylonian  Exile.  At  a  period  later 
than  the  Exile  the  Kabalah  was  mainly  occupied  with  the 
Maase  Beresith  4  and  the  Maase  Merkabah,  which  have  some 
relations  to  the  Book  of  Genesis  and  Ezekiel's  Vision.  In  the 
Maase  Bereshith 5  we  have  to  do  with  Chadam  or  Adam,  as 
with  Adam  Kadmon  in  the  Kabalah,  while  his  Ishah  or  Isis  is 
his  sacti  or  female  potence.  Job,  too,  gives  us  the  Mnsculo- 
feminine  Logos,  the  Chachamah  (Chochmah)  and  the  Venah  : 
and  the  Sohar  says  : 

All  that  the  Ancient,  blessed  be  His  name,  has  created  can  exist  only  through 
a  male  and  a  female.— Sohar,  part  III.  p.  290  a.  See  Idra  Suta,  §  218,  Gfrorer, 
I.  299. 

Man,  as  emanation,  was  both  man  and  woman,  as  well  on  the 
side  of  the  Father  as  on  the  side  of  the  Mother.     When  Elo- 

1  Dunlap,  Spirit-Hist.  181. 
-  S5d,  I.  148. 

3  Matthew,  xv.  2,  3. 

4  Mose  "  work." 

5  the  work  Genesis. 


326  THE  GHEBERS  OF  HEBRON. 

him  spoke  :  Let  there  be  light,  it  was  light  on  the  side  of  the 
Father  and  it  was  light  on  the  side  of  the  Mother.  And  this 
is  the  two-fold  Man.1  The  reasoners  on  the  Euphrates  and  the 
Nile  had  been  taught  that  the  moon  receives  light  from  the 
sun  ;  Stoics  and  Peripatetics  could  find  God  in  the  sun  and 
full-moon.2  This  is  Anion  and  Neith.3  Here  we  have  the 
Mind  that  is  energising  before  energy,  the  Mind  that  conducts 
the  world  of  fire,4  the  world  of  the  mysteries,  the  world  of 
the  Ghebers  ! 

At  the  time  of  the  Oldest  Mishna-teachers  there  existed  a 
secret  doctrine  esteemed  by  all.5  Gfrorer  says  that  the  Clemen- 
tine Homilies  (date  a.d.  about  175-225)  are  a  treasure  house  of 
"  hidden  wisdom," — a  sort  of  Greek  Sohar.6  The  Clementine 
Homilies  reckon  but  six  or  seven  circles  of  emanation  from  the 
unmanifested  God  ;  while  the  Sohar  enumerates  ten  sephiroth 
or  spheres  of  emanation.7  The  Bereshith  Eabbah  to  Genesis 
i.  2,  states  that  by  ten  qualities  of  God  the  world  was  created. 
Even  Celsus  (in  the  second  century)  was  acquainted  with  a 
figure  of  ten  circles  separate  one  from  another,  and  bound  to- 
gether by  one  circle  which  was  called  the  Soul  of  all  things.8 
And  in  the  pirke  afoth  cap.  v.  1,  the  oldest  part  of  the  Mishna, 
it  is  said  :  Through  ten  words  (things)  the  world  has  been  cre- 
ated.9 Origen  says  that  the  God  is  named  with  ten  names  by 
the  Hebrews.  These  ten  names  point  to  a  ten-fold  action  of 
the  Creator.10  Gfrorer  carries  back  the  doctrine  of  emanation 
in  circles  to  the  time  of  Jonathan  ben  Usiel  before  Christ ; 
relying  on  the  Chaldee  translation  of  the  word  ophan  (wheel) 
by  galgala  (circle  or  sphere).     The  idea  of  a  holy  Jerusalem 

1  Extracts  from  the  Sohar,  Ansziige  aus  dem  Sohar,  in  Dunlap,  Sod,  II.  72. 
"  Sod,  I.  141  ;  Phiio,  De  profugis,  458 ;  Augustin,  contra  Faust,  c.  xx.  ;  Metrodo- 
rus,  de  Sensionibus,  c.  18. 

3  Minerva  ;  the  male  Virgin,  Ioel !  Ioh. 

4  Damaskius,  de  Principiis. 

6 Ioel,  Midrash  hakabal.,  45  ;  2  Esdras,  xiv.  6,  26;  psalm  xxv.  14;  lv.  14;  ldra 
Rabba  initium :  S3d  ha-Kodesh  liriaio.  See  also  Luke,  viii.  10,  17 ;  1  Cor.  ii.  6.  10, 
13  ;  Matthew,  xiii.  35. 

6  Gfrorer,  Jahrhundert  des  Heils,  I.  295,  297. 

» ibid.  298. 

8  Origen  II.  539  ;  Gfrorer,  ibid.  I.  283,  284,  298.  Compare  the  Hebrew  Ahiah,  the 
"I  AM,"  with  the  10  Babylonian,  and  the  10  Hebrew,  "powers,"  "  essences,"  or  In- 
telligible Alahim  (Noetoi)  who  precede  the  Flood  as  Gods,  Alahim,  kings  or  patri- 
archs. 

»  Gfrorer,  II.  24. 

'"Gfrorer,  I.  299;  II.  24. 


THE  CROSS,    CROWN  AND  SCEPTRE.  327 

coming-  down  out  of  heaven J  is  itself  a  part  of  the  ancient 
mysticism,  according-  to  which  "whatever  is  on  the  earth  that 
too  is  in  heaven,  and  there  is  nothing  so  small  in  the  world 
that  does  not  correspond  to  another  similar  to  it  in  heaven."  ~ 

Jerusalem  which  now  is  is  in  bondage,  with  her   children  ;  but  the  Jeru- 
salem which  is  above,  is  free.—  Galatians,  iv.  25,  26. 

The  Holy  Jerusalem  coming  down  out  of  heaven  from  God. — Rev.  xxi.  10. 

Another  instance  is  found  in  the  Epistle  to  the  Hebrews,  viii. 
1,  where  the  highpriest  in  heaven  corresponds  to  the  Jewish 
highpriest.  This  principle  of  the  kabalah  is  plainly  uttered 
in  the  words :  The  priests  serve  according  to  the  model  and 
sketch  of  the  heavenly ;  .  .  .  See  that  thou  make  all  things 
in  the  type  exhibited  to  thee  upon  the  mountain.3  The 
same  dogma  is  repeated  in  Hebrews,  ix.  23,  34.4  Finally  the 
Babylonian  Talmud,  tract  Chagigah  12  b,  says  :  Heaven  is 
called  zebul,  where  Jerusalem  and  a  temple  and  altar  have 
been  built,  where  Michael,  Great  Prince,  stands  and  offers 
sacrifice.5 

Thou  didst  tell  me  to  build  a  temple  on  thy  holy  mount  in  imitation  of  the 
holy  tabernacle  6  which  thou  madest  from  the  beginning. — Sophia  Salom,  ix.  8. 
I  will  not  conceal  mysteries  from  you. — Sophia  Sal.  vi.  24. 
All  mysteries  of  wisdom  will  pour  out. — Enoch,  li.  3. 

These  two  works  are  prior  to  the  New  Testament.  Gfrorer 7 
states  that  the  words  sod  gadol  in  the  mystical  books  always 
introduce  a  secret  doctrine ;  and  these  words  translated  into 
Greek  (musterion  mega)  occur  in  the  Epistle  to  the  Ephe- 
sians,8  where  one,  writing  in  the  name  of  Paul,  makes  Gen.  ii. 
24  refer  to  Christ  and  the  Church  instead  of  to  the  Male  and 
Female  Wisdom ''  in  creation.  The  Sohar  is  written  in  the 
same  strain  ;  so  that  we  must  regard  the  later  Paul  of  "  Ephe- 

1  Rev.  xxi.  10. 

2  Gfrorer,  J.  des  Heils,  II.  29,  26;  Sohar  to  Genesis,  91. 

3  Hebrews,  viii.  5. 

4  Gfrorer,  Jahrhundert  des  Heils,  II.  29,  30. 

6  Ibid.  30.     Comp.  Heb.  viii.  1. 

9  It  was  the  Kabbalisfc  idea  that  everything  on  earth  had  its  prototype  in  heaven. — 
Nork,  Rabbin.  Quelien,  p.  lxix  ;  Hebrews,  viii.  .">. 

7  Gfrorer,  Jahrhundert  des  Heils,  II.  54,  55. 

8  Ephesians,  v.  32  ff. 
»  Or  Life. 


328  THE  OHEBEBS  OF  HEBRON. 

sians  "  as  a  Kabbalist.1  The  intimate  connection  shown  by 
Gfrorer  to  exist  between  the  Jewish  mysticism  in  the  Sohar 
and  that  in  the  Old  and  New  Testaments  favors  the  antiquity  ~ 
of  the  numerous  passages  by  him  cited  out  of  the  Sohar ;  for 
these  exactly  coincide  in  meaning  with  writings  of  the  first 
century.  Job,  xxviii.  20,  divides  the  Wisdom  into  Male  and 
Female  ;  and  the  Sohar  says :  This  all-embracing  Wisdom, 
when  it  issues  and  shines  from  the  Most  Sacred  Ancient, 
shines  only  under  the  status  of  male  and  female.  Sapientia 
est  pater,  Intelligentia  (est)  mater.3  And  the  Wisdom  of 
Hermes,  Proverbs  and  Sophia  Salomon  fully  agree  with  this. 
So  too  Simon  Magus  said  the  Boundless  Power  is  Fire.  The 
Male  Power  is  Mind,  the  Female  Power  Thought,  Wisdom. 

The  targum  of  Onkelos  to  Genesis,  xlix.  27,  mentions  "  the 
Shechinah."  4  The  Shechinah  contains  all  the  Sephiroth.  The 
Shechinah  is  the  Messias,  the  Messias  is  the  Tree  of  Life,  and 
the  Tree  of  Life  is  the  10  sephiroth.     The  Messias  5  goes  out 

1  The  contrast  between  "the  things  of  earth"  and  "the  things  of  heaven"  in 
John,  iii.  12  is  quite  gnostic,  intimating  intuition  of  divine  things. 

2  Gfrorer,  I.  258,  320,  321,  334,  337,  339,  345,  348,  349,  350;  II.  5,  10,  12,  53,  126, 
133,  147,  232,  261,  419.  The  Mystical  book  Bahir  (Splendor)  belongs  to  the  12th  cen- 
tury, and  the  completed  Sohar  to  the  end  of  the  13th.  It  is  a  collection  of  the  fruits  of 
earlier  and  later  mystical  writings  (most  of  them  now  lost),  and  preserves  to  us  a  com- 
plete image  of  the  Jewish  secret  doctrine.  It  contains  a  prophecy  that  about  1330  the 
Messias  will  come. — Gfrorer,  Jahrhundert  d.  Heils,  I.  63,  64. 

3  Gfrorer,  I.  299  ;  Idra  Suta,  §  218  ;  so  Simon  Magus,  regarding  Nous  and  Ennoia. 

4  Gfrorer,  I.  55.  Onkelos  dates  20  to  30  before  Christ.  Jonathan  ben  Usiel  used 
the  expression  Sidri  Bereshith  (Books  or  Courses  of  the  Creation),  which  may  mean 
Maaseh  Bereshith  (the  Kabbala).  The  Ebionites  held  to  the  mystic  lore,  and  the  Es- 
senes  had  their  secret  books  and  hidden  doctrine.  According  to  Philo,  they  considered 
it  impossible  for  the  human  soul  to  comprehend  "  the  inherited  laws"  except  by  inspi- 
ration from  God.  Moreover,  Josephus,  XII.  2,  3,  says  that  the  Law  is  philosophical, 
and  must  not  be  made  known  to  profane  mouths. — Gfrorer,  I.  248-264.  J.  ben  Usiel, 
to  2  Sam.  xxiii.  5,  to  Isaiah,  xl.  21. 

5  We  find  in  the  Sohar,  I.  1,  and  in  Matthew,  xxv.  34  the  expression  King.  This 
represents  the  "Crown"  of  the  Kabalah  and  the  "King"  of  the  Gospels,  King  Mes- 
siah. "  For  according  to  our  doctrine  body  is  not  spirit,  as  fire  is  not  that  body  which 
is  said  to  be  the  God  by  him  (apud  eum)  who  says  :  Our  God  is  a  Consuming  Fire ;  for 
all  these  things  are  spoken  figuratively,  in  order  that  that  Intelligible  Nature  may  be 
indicated  by  means  of  names  corporeal  and  customary  to  us. — Origen,  c.  Celsum,  vi.  p. 
504.  So  Hippolytus.  But  Kronos  lived  in  his  castle  of  flame,  and  Iahoh  placed  his 
tent  in  the  sun,  which  was  regarded  as  fire. — Ps.  xix.  in  Greek,  Arab,  Latin. 

One  is  the  King  of  Light  in  his  kingdom,  nor  is  there  any  who  is  higher  than  he, 
none  higher  than  he,  none  who  reflects  (retulerit)  his  similitude,  none  who  lifting  his 
eyes  has  beheld  the  Crown  that  is  on  his  head. — Codex  Nazoria,  I.  11,  ed.  Norberg.  In 
whose  name  dost  thou  baptise  ?  John  answers,  In  the  Name  which  was  revealed  to 
me,  the  Name  of  Mana  Semira. — Ibid.  I.  22.     Then  shall  the  King  of  Light  (Mano) 


THE  CROSS,    CROWN  AND  SCEPTRE.  329 

from  the  Garden  of  Adin  !  from  ken  ziPPOKy  and  is  the  Shek- 
inah  Angel.  The  Redeemer  Angel  is  the  Shekinah.3  The 
Light  of  the  Messias.1  That  Light  is  the  Shekinah,  compared 
with  which  human  souls  are  as  little  lamps  to  the  bright  glare 
of  the  torch.3 

Franck  shows  that  already  in  the  Mishna  6  a  secret  science 
is  mentioned  under  the  name  Merkabah.7  Franck  rightly  re- 
marked that  the  prohibition  to  teach  the  Merkabah  has  no 
reference  to  the  mere  text  of  Ezekiel,  because  the  holy  script- 
ure was  accessible  to  all  and  all  could  read  it,  nay,  were  com- 
manded to  do  so.8  The  name  "  Maseh  Merkabah  "  was  given 
only  to  an  especially  deep,  mysterious  conception  of  Ezekiel's 
vision.9  The  Talmud  (Chagiga  13.  a)  says :  The  heads  of  the 
sentences  are  not  delivered  except  to  a  father  of  the  Beth  Din, 
and  to  him  whose  discretion  is  known.  The  Mishna  (Chagiga, 
11  b)  says  :  They  de  not  discuss  cases  of  incest  before  three, 
and  the  "  Maseh  Bereshith  "  not  before  two,  and  the  "  Merca- 

say. — Matthew,  xxv.  The  unshorn  locks  of  the  Nazers  typified  Apollo's  Rays,  the  un- 
shorn locks,  glory  and  strength  of  the  Sun,  the  Logos.  The  Regal  Varuna  of  pure 
vigor  in  the  baseless  (sky)  sustains  on  high  a  heap  of  light ;  the  Rays  are  pointed  down- 
ward while  their  base  is  above.  May  they  become  concentrated  in  us  as  the  sources  of 
existence.— Rig  Veda,  Wilson,  I.  62.  At  Naga  in  Egypt  is  a  figure  sitting  frontways, 
a  Crown  of  rays  over  the  floating  hair,  the  left  arm  raised  at  a  right  angle,  and  the 
fore  and  middle  finger  of  the  hand  stretching  upwards  as  is  represented  in  the  old  By- 
zantine figures  of  Christ.  The  right  hand  holds  a  long  staff  resting  on  the  ground  as 
John  the  Baptist  usually  holds  it. — Lepsius,  Letters,  p.  210.  Preaching  the  word  of 
life  they  descended  into  the  Jordan,  and,  baptising  themselves,  received  the  pure  sign. 
Each  was  marked  with  the  sign  of  life,  praising  the  name  of  the  King  of  Light. — Co- 
dex Nazoria,  III.  249.  Arise,  O  my  soul,  depart  from  this  world,  thy  King  Most  Great 
comes.— Ibid,  299. 

1  Sohar,  II.  3.  col.  3.     Adin  is  Eden. 

-  Nest  of  light !  The  glory  that  I  had  with  thee  before  the  world  was.— John, 
xvii.  5. 

3  Sohar,  II.  fol.  48,  122,  123. 

*  Nork,  Rabbin.  Quellen,  p.  ix.;  Pesikta  Rabbathi,  fol.  02.  col.  1;  Nork,  lxxiv., 
lxxv. ,  xxii. ;  Meuschen,  736. 

5  Tikkune  Sohar,  fol.  6,  col.  4. 

6  Chagiga,  11  b. 

7  D.  H.  Ioel,  Medrash  hazohar,  19.  The  Essenes  adored  the  Life  in  the  sun. 
Sarapis  is  the  Sun  of  the  universe.  Mithra's  votaries  were  marked  on  the  forehead 
with  the  sign.  Nothing  has  transpired  of  the  Essene  Mysteries  in  the  writings  of 
Josephus  and  Philo  ;  but  it  is  more  than  probable  that  the  books,  more  recent,  of  the 
Kabalists  retrace  in  great  part  the  mystical  and  metaphysical  doctrines  of  the  Essenes. 
— Monk,  Palestine,  p.  519. 

8  Gfrorer  shows  passages  that  prohibit  the  reading  of  Ezekiel's  first  chapter. 

0  Ioel,  22  ;  2  Esdras,  xix.  46.  The  truth  is  that  Ezekiel's  Vision  forms  part  of  the 
Old  Kabbala. 


330  THE  GHEBERS  OF  HEBRON. 

bah  "  not  before  one,  except  if  lie  be  a  "  Wise  man  "  (chacham). 
The  Mislma  is  at  least  as  ancient  as  R.  Jehnda  who  compiled 
it.  He  died  a.d.  190.  The  Talmud  (Sanhedrin,  fol.  67.  p.  2)  says 
that  Rabba  created  a  man  and  sent  him  to  Rabbi  Zerah.  He 
spoke  to  him  ;  but,  when  the  man  did  not  reply,  he  said  :  Thou 
art  created  by  magical  power  !  Rav  Chanina  and  Rav  Ausaiah 
studied  the  Kabbalist  book  Iezirah,  and  then  created  a  three 
years  old  calf,  and  ate  it.  It  is  (Talmud,  Succa,  fol.  28.  a)  said 
that  R.  Iochanan  ben  Sakkai  studied  both  great  and  little. 
The  Talmud  explains  this  as  follows :  Under  great,  the  science 
of  the  Merkabah  is  to  be  understood,  by  little  the  disputa- 
tions of  Abaii  and  Raba  are  meant,  who  nourished  about  336.' 
R.  Nechunia  ben  ha-Kana  in  his  book,  Iggereth  hassodoth, 
mentions  the  divine  mysteries  of  the  names  of  four,  twelve, 
and  forty-two  letters.2 

The  Divine  Wisdom  is  a  tree  of  the  knowledge  of  good  and 
evil  and  a  tree  of  life.  Adam,  Metatron  or  Herakles  Sar  haph- 
anim  represents  the  good ;  but  Samael  rides  on  the  Serpent 
representing  the  bad  side.  Adam  is  the  Good  ;  Samael-Satan 
the  Evil  one.  The  Son,  Gabriel,  Herakles,  is  a  paraclete  or 
Mediator  (like  Mithra,  Metatron  or  Michael  the  Saviour  Angel) 
before  the  Father  of  the  world  to  obtain  forgiveness  of  sins. 
And  since  he  set  his  tabernacle  in  the  sun,  his  Wisdom  was 
planted  towards  the  east,  and  of  two  sexes ;  for  "  there  are 
some  verbal  symbols  of  things  appreciable  only  by  the  intel- 
lect, and  the  mystical  meaning  which  is  concealed  beneath 
them  must  be  investigated  in  accordance  with  the  rules  of 
Allegory."  "  There  is  an  allegorical  meaning  concealed  under- 
neath the  express  language  of  scripture."  The  Essenes,  like 
the  other  Jews,  understood  that  in  the  holy  volume  many  pre- 
cepts are  delivered  allegorically  and  in  enigmas.3  Wisdom  is 
also  called  Sarah.4     '  God  called  the  Intelligence  Adam.'' 

The  Apokalypse,  xiii.  18  and  the  Kabbalist  book  Iezirah, 
chapter  1,  exhibit  the  mystic  gematria  the  numeral  language.5 

1  Ioel,  39,  41. 

2  Galatinus  de  Arcanis,  p.  75.  Compare  Ioel,  pp.  31,  34  ;  also  1  Cor.  ii.  7  ;  Rom. 
xvi.  25  ;  Matth.  xi.  25. 

3  Philo  Jud.  Quaest  et  Solufc.  7,  36,  53  ;  On  the  World,  7  ;  Vita  Mosis,  14  ;  On 
those  offering  sacrif.  5  ;  On  Special  Laws,  7 ;  Virtuous  also  free,  12  ;  Ps.  xix.  4,  Sept. 
ifc  Vulgate. 

4  Philo,  Cherubim,  §  4.  p.  74.     Minerva,  Venah. 

5  See  D.  H.  Ioel,  Medrash  hakabala,  p.  44  ;  Jeremiah,  li.  1 ;  xxv.  26.     Ovid  men- 


THE  CROSS,    CROWN  AND  SCEPTRE.  331 

The  Iezirali,  i.  8  ;  iii.  2,  mentions  a  profound  mystery.1  The 
Jerusalem  Talmud,  Sanhedrin,  c.  7  2  mentions  that  R.  Jehoshua 
ben  Chananiah,  who  lived  towards  the  end  of  the  first  century, 
performed  miracles  by  means  of  the  Kabbalist  book  Iezirali ; 
which  book  the  Babylonian  Talmud  also  mentions.3  At  the 
time  of  the  Oldest  Mishna-teachers  J  there  existed  a  Secret 
Doctrine  esteemed  by  all.3 

The  sod  (mystery)  of  Ia'hoh  is  for  those  that  fear  him." — Ps.  xxv.  14. 

The  Talmud 7  states  that  no  one  was  permitted  to  write  any  of 
the  Merkaba ;  but  it  was  delivered  orally.8 

The  Sohar  contains  long-  disused  systems  and  doctrines.  It 
also  repeats  descriptions  from  the  Book  of  Basiel.9  The  reader 
must  make  a  distinction  between  the  age  of  the  Older  Kaba- 
lah  and  the  time  of  the  Book  Sohar.  Therefore  it  may  be  well 
to  state  that  Tholuck  admits  the  antiquity  of  the  doctrines 
taught  in  the  Sohar.  Discernendum  esse  inter  libri  confec- 
tionen  et  doctrinae  elementa  quae  continet.  Nimirum  haec 
certe  ex  remotiori  possunt  esse  tradita  antiquitate :  A  distinc- 
tion must  be  drawn  between  the  date  of  the  book  itself  and  the 
elements  of  doctrine  contained  in  it.  Doubtless  these  can  cer- 
tainly be  handed  down  from  a  more  remote  antiquity.10  Rabbi 
D.  H.  Ioel  says :  Even  in  the  case  that  the  author  of  the  work 
Sohar  did  not  live  prior  to  the  thirteenth  century,  yet  the  fun- 
damental principles  of  his  doctrine  (in  great  part  at  least)  are 
borrowed  from  far  older  Jewish  mystical  sources  whether  writ- 
ten or  verbal  traditions.11  The  word  kbl  which  had  previously 
carried  along  the  chain  of  tradition  suddenly  ceases  in  the  16th 

tions  Venus  (the  Binah,  Eua,  Eve,  Isis)  with  the  little  Eros  on  the  shore  of  the 
Euphrates  ;  but  Rev.  xii.  1,  4,  5,  14,  puts  the  Woman  (the  Ishah,  Isis)  with  her  infant 
Horns  in  the  Desert.     The  Euphrates  is  near  to  the  Desert. 

1  Gelinek,  transl.  of  Franck,  p.  110. 

2  completed  between  a.d.  250  and  300. 

3  Gelinek,  German  transl.  of  Franck,  55,  56,  57. 
•'  The  Tanaim. 

6  Ioel,  Medrash  hakabal.  45  ;  2  Esdras,  xiv.  6,  26 ;  Psalm,  xxv.   14 ;  lv.  14 ;  Idra 
Rabbah,  initium. 

6  See  Luke,  viii.  10,  17 ;  1  Cor.  ii.  6,  10,  13  ;  Matthew,  xiii.  35. 

7  Talm.  Chagiga,  title  Ain  Dorsin. 

8  Galatinus,  de  Arcanis,  p.  21. 

0  Graetz,  Gesch.  d.  Juden,  vii.  77,  23;). 

10  Tholuck,  de  Ortu  Cabbalae,  p.  25. 

11  Ioel,  p.  73.     Franck,    Kabbala,  I.  cap.  3;  Landauer,  L.   B.  des   Orients,  1S45, 
numbers  13  and  15. 


332  THE  GHEBERS  OF  HEBRON. 

Mislma  of  the  first  chapter  in  Abot,  and  is  replaced  by  the 
formula:  Rabban  Gamaliel  aumar:  Says  Rabban  Gamaliel. 
Later  (Mishna,  4)  begins  again  the  formula :  Rabban  Iuchanan 
ben  Sakai  kabal  mi  Hilel  ve  Shammai :  R.  Iochanan  ben  Sakkai 
received  from  Hillel  and  Shammai.1  R.  Iochanan  ben  Sakkai 
was  the  immediate  pupil  of  Hilel  the  Old,  the  uncle  of  Gama- 
liel ;  and,  like  other  older  Tanaini,  speaks  with  wonder  and  awe 
of  the  Merkaba.2  Judaism  has  produced  the  Kabbalah  out  of 
itself,  aided  by  the  Jewish  traditions  out  of  the  oldest  times.3 
It  was  the  work  of  several  centuries  and  generations  of  Kab- 
balists.4  After  quoting  Jacob  b.  Zebi  of  Emsden  5  against 
parts  of  the  Sohar,  Graetz  states  that  Jabez6  considered  the 
basis  of  the  Kabbalah  most  ancient :  der  Kern  oder  der  Sohar 
im  engern  Sinne  sei  uralt.  Bachja  ben  Asher  in  his  commen- 
tary dated  1291  has  two  quotations  from  the  Sohar  which 
Graetz  unhesitatingly  ascribes  to  the  marginal  glosses  of  a 
copyist,  on  the  ground  that  if  two  passages  were  really  quoted 
more  would  have  been.7  According  to  Graetz,  the  originator 
of  the  modern  Kabbala  is  either  the  author  of  the  Sepher 
hakabbala,  Abraham  ben  David,  about  1161,  or  his  son  Isaac 
the  Blind,  who  lived  from  1190  to  1210.  Landauer  and  Graetz 
state  that  the  Sohar  (part  Raia  Mehimna)  puts  the  study  of  the 
Talmud  very  low,  treating  it  with  contempt.  Other  such  an- 
titalmudic  attacks  appear  in  the  Sohar.  The  Mislma  is  de- 
clared to  have  been  the  real  death  of  Moses  and  the  hard  rock 
that  he  struck  upon.  "  Until  now,"  that  is,  until  the  Sonar's 
appearance,  "no  one  knew  what  was  the  grave  of  Moses."8 

Concerning  the  time  when  the  Kabbalah  was  written  down, 
a  very  solid  treatise,  iniin  niD~ip  "10KO>  upon  the  high  antiquity 
of  the  Kabbalah,  has  appeared  in  1855  by  David  Luria.  Its 
object  is  to  show  that  the  Sohar  really  has  Simon  ben  Jochai 
for  its  author.  While  he  fails  to  prove  this,  he  shows,  out  of 
the  RGA.  of  the  Geonim  1802,  conclusively  that  the  Geonim 
had  already  before  them  many  passages,  taken  out  of  old  writ- 

1  Ioel,  p.  340. 

2  Ioel,  345,  346  ;  Talmud,  Chagiga,  14  b. 

3  Ioel,  388. 

«  Gelinek,  94 ;  Ioel,  73. 

5  in  1763. 

6  the  aforesaid  J.  b.  Zebi. 

7  Non  sequitur. 

8  Graetz,  Geschichte  d.  Jiiden,  vol.  vii.  505,  506. 


THE  CROSS,    CROWN  AND  SCEPTRE.  333 

ings,  which  can  be  found  in  the  Sohar ;  so  that  the  higher  an- 
tiquity of  the  contents  of  this  book,  which  some  are  disposed  to 
ascribe  to  the  13th  century,  must  be  considered  proved,  even 
if  the  work  that  bears  this  name  contains  later  additions. 
Laudauer's  criticism  on  the  Sohar  can  at  most  establish  the 
conviction  that  the  compilers  of  the  work  have  cut  it  out  with 
the  scissors.1 

The  entire  conception  and  form  of  the  Sohar  shows,  how- 
ever, a  plurality  of  authors  of  the  separate  pieces  which  make 
up  the  collection,  and  one  passage  even  speaks  of  two  authors 
from  the  cit}^  (Avila)  and  seven  from  the  kingdom  (Leon).  As- 
suming this  last,  however,  there  is  no  evidence  going  to  show 
an  invention  of  the  work  with  the  intent  to  publish  new  ideas 
and  doctrines.  By  far  the  most  important  part  of  the  Sohar 
consists  of  primitive  doctrines  of  the  oriental  school.2  It  is  un- 
important to  know  whether  it  was  Abulfia,  or  some  learned 
contemporary  writer  in  Avila 3  named  Moseh  b.  Schein  Tob  de 
Leon,  or  a  combination  of  many  (as  seems  to  us  most  prob- 
able). The  fact  that  the  Sohar  in  Adereth's  time i  had  its 
present  shape  is  to  be  noted ;  but  the  suspicion  of  a  falsifica- 
tion is  wholly  unfounded.  The  dating  it  back  to  Simon  ben 
Iochai  and  his  school  is  only  an  artful  mode  of  acquiring  for 
the  book  the  appearance  of  antiquity.5  According  to  the  So- 
har the  primal  existence 6  is  in  itself  wholly  inconceivable, 
concealed,7  without  quality.  The  first  revelation  of  Him  is 
when  rays  issue  from  Him. — Aidra  Suta,  §  46.  The  Most 
Sacred  Ancient  is  the  Highest  Light,  concealed  in  all  occulta- 
tions,  and  is  not  found,  rays  excepted,  which  are  extended  and 
unveiled.  The  Highest  Head  is  the  Senior  Sanctissimus, 
hidden  in  all  occultations,  Head  of  all  heads,  a  Head  that  is 
not  a  head,  nor  knows  nor  is  perceived  what  is  in  that  Head, 
because  it  is  not  comprehended,  neither  by  wisdom  nor  by  in- 
tellect.—Idra  Suta,  §§  46,  62.  He  is  called  Ain,  non  ens  ;  also 
Ain  Soph,  because  he  is  the  Unlimited.  Through  10  circles 
all  things  are  made,  by  Emanation  in  the  10  circles.  He  formed 

1  Note  to  Jost,  II.  291. 

2  Jost,  III.  77  ;  quotes,  II.  291. 

3  as  Jellinek,  particularly  in  his  Moses  b.  Schem  Tob  de  Leon,  seeks  to  show. 
*  Adereth  lived  at  Barcelona  about  1285,  or  later. 

6  Jost,  III.  78. 
8  das  Urwesen. 
'See  the  Name  Anion,  meaning  the  Concealed. — De  Iside,  9. 


834  THE  GHEBER8  OF  HEBRON. 

out  under  the  form  of  Male  and  Female.  This  Wisdom  is  ex- 
tended, and  is  found,  that  it  is  Male  and  Female. — Idra  Suta, 
§  218.  Gfrorer,  Wisdom  is  Father,  and  Intelligence  is  Mother 
(or  Woman  1). — ib.  218. 

The  later  rabbinical  writings  have  their  source  in  older 
lost  sources  of  the  period  before  Christ 2  and  in  verbal  tradi- 
tion. Hence  also  can  the  rabbinical  writings  of  later  centu- 
ries have  a  value  for  Christian  scholars,  because  the  Jewish 
way  of  thinking  in  the  apostolic  age  still  appears  in  them. 
The  picture  which  the  Jews  formed  of  the  future  Messiah  was 
fitted  to  Jesus  by  his  followers,  so  that  the  Christian  dogma- 
tik  is  still  the  Jewish  and  both  parties  have  fought  by  the 
thousand  years  only  over  the  individual  that  they  decorated 
with  these  attributes.  The  primitive  elements  of  the  Chris- 
tian doctrines  are  found  in  the  writings  of  the  rabbins.  All  the 
passages  from  the  Old  Testament  called  messianic  by  the 
Christian  Church  previously  passed  for  such  among  the  Jewish 
Scrihes? 

Gfrorer  says  that  the  Clementine  Homilies  are  a  treasure 
house  of  Hebrew  hidden  wisdom — a  sort  of  Greek  Sohar.4 
The  Clementine  Homilies,  true  to  Genesis,  reckon  but  six  or 
seven  circles  of  emanation  from  the  unmanifested  God,  while 
the  Sohar  enumerates  ten  Sephiroth  or  spheres  of  emanation."' 
The  Beresith  Eabba  to  Genesis  i.  2  states  that  by  ten  qualities 
of  God  the  world  was  created.  In  the  second  century,  accord- 
ing to  Origen,  II.  p.  539,  even  Celsus  was  acquainted  with  a 
figure  of  ten  circles  separate  one  from  another  and  bound  to- 
gether by  one  circle  which  was  called  the  soul  of  all  things  ; 6 
and  in  the  Pirke  Afoth,  cap.  v.  1,  the  oldest  part  of  the  Mishna, 
it  is  said :  Through  ten  words  7  the  world  has  been  created.8 
Origen  says  that  the  God  is  named  with  ten  names  by  the 
Hebrews.     These  ten  names  point  to  a  ten-fold  action  of  the 

1  Gen.  ii.  23 ;  Proverbs,  viii.  1,  22,  23,  30 ;  Job,  xxviii.  20,  23 ;  Dunlap,  Sod,  II.  68, 
80,  99-106. 

-  The  first  cause,  being  merely  existence,  has  no  relation  to  any  thing,  but  his 
"  Powers  "  have.  And  the  fellow  of  his  "Powers  "  is  his  "  Creative  Power  "  which  is 
called  God.— Philo,  III.  161,  §  4.     Compare  psalm  xlv.  6,  7  ;  ii.  12. 

3  Nork,  Rabbin.  Quellen  und  Parallelen,  p.  viii. 

4  Gfrorer.  Jahrhundert  des  Heils,  I.  295,  297. 
3  ibid.  298. 

«  ibid.  283,  284,  298. 

'  things. 

s  GfrOrer,  II.  24. 


THE  CROSS,    CROWN  AND  SCEPTRE.  335 

Creator.  Gfrorer  carries  back  the  doctrine  of  emanation  in 
circles  to  the  time  of  Jonathan  ben  Usiel,  before  Christ,  rely- 
ing- on  the  Chaldee  translation  of  the  word  ophan  (wheel)  by 
galgala  (circle  or  sphere).  Jerusalem  coming-  down  out  of 
heaven  '  is  itself  a  part  of  the  ancient  mysticism ;  according 
to  which  "  whatever  is  on  the  earth  that  too  is  in  heaven,  and 
there  is  nothing  so  small  in  the  world  that  does  not  correspond 
to  another  similar  to  it  in  heaven."  ~  Another  instance  is  in 
Hebrews  viii.  1,  where  the  highpriest  in  heaven  corresponds 
to  the  Jewish  highpriest.  This  principle  of  the  Kabalah  is 
plainly  uttered  in  the  words:  The  priests  serve  according  to 
the  model  and  sketch  of  the  heavenly,  .  .  .  see  that  thou 
make  all  things  in  the  type  exhibited  to  thee  3  on  the  moun- 
tain.4 The  same  dogma  is  repeated  in  Hebrews,  ix.  23,  24.5 
And,  finally,  the  Babylonian  Talmud  6  says  :  Heaven  is  called 
Zebul,  where  Jerusalem  and  a  temple  and  altar  have  been 
built,  where  Michael,  great  Prince,  stands  and  offers  sacrifice.7 
The  dogmas  of  the  New  Testament  offer  many  resemblances 
to  the  system  of  the  Kabbalah.8  In  the  Kabbalah,  the  Holy 
Ghost  is  the  heart  of  the  Son.9  The  Kabbala  was  said  to  have 
been  handed  down  by  a  secret  Tradition  from  the  earliest  ages,10 
and  we  have  before  mentioned  the  chain  of  Tradition  which 
handed  down  the  secret  science  n  to  the  time  of  Proclus  a.d.  435. 
As  part  of  the  Tradition,  the  oldest  doctrines  of  the  Kabbala  ex- 
isted in  131  before  Christ  ;12  and  these  special  doctrines  appear 
to  be  still  older. 

Concerning  the  mysteries  it  is  not  proper  to  speak  in  detail  to  the  uninitiated. 
— Diodor.  Sic.  III.  196. 

The  Great  Cause  of  all  things  is  accustomed  to  reveal  his  secrets  to  some  in 
a  more  conspicuous  and  visible  manner,  to  others  more  sparely. — Philo,  Noah's 
planting,  vi. 

I  Rev.  xxi.  10. 

=  Sohar  to  Genesis,  91 ;  Gfrorer,  II.  2G,  29. 

3  to  Moses. 

4  Hebrews,  viii.  5. 

e  Gfrorer,  II.  29,  30. 

6  Chagigah,  12  b. 

7  Gfrorer,  II.  30.     Comp.  Hebrews,  viii.  1. 

8  F.  R.  S.  Munk,  Palestine,  567  ;  see  Matthew,  ii.  4. 

8  Adam.— Matthew,  iii.  16, 17 ;  Luke,  iii.  3S ;  i.  35  ;  Gen.  ii.  7.    Adam  who  is  a  type 
of  him  who  is  to  come  ! — Romans,  v.  14. 
10  Home,  Intr.  I.  161. 

II  Cassel's  Kusari,  p.  7.  note  2.  quotes  Proclus. 
'-'  Munk,  512,  519;  Gelinek's  Franck,  40-44,  57. 


336  THE  GHEBERS  OF  HEBRON. 

The  whole  spirit  and  language  of  the  Apocalypse  strongly 
leans  towards  that  of  the  Kabbala.1      So,  too,  Matthew,  xi.  27 : 

Neither  does  any  man  know  the  Father,  save  the  Son  and  he  to  whom  the 
Son  shall  reveal  Him.  — Matth.  xi.  27.  Woe,  if  I  shall  reveal,— Woe,  if  I  shall 
not  reveal. — Sohar  III.  fol.  53.  col.  4.  Aidra  Rabba,  line  10. 

A  secret  mystical  science  existed  at  the  time  when  the  New 
Testament  was  written.-  It  forms  part  of  the  Traditions  men- 
tioned in  the  Gospels,  existed  in  some  shape  long  before  Philo 
wrote,  and  the  mystic  Gematria  or  science  of  numbers  appears 
in  Jeremiah,  li.  1  and  in  Kevelations,  xiii.  18,  not  far  from  a.d. 
130: 

Here  is  Chochmata  (Wisdom)  .  .  .  number  666  (Latein).— Rev.  xiii.  18. 
Peschito. 

The  word  Kabbalah  means  "  tradition,"  and  the  gn5sis  (of 
which  it  forms  part)  precedes  the  Christian  scriptures.  The 
gnosis  is  certainly  older  than  Christianity,3  as  has  been  shown 
already,  and  is  distinctly  named  gnosis  in  the  New  Testament.4 
Simeon  ben  Iochai,  who  is  said  to  have  collected  the  traditions 
of  the  Kabbalah,  lived  about  the  end  of  the  first  century."' 
The  Talmud  mentions  it  in  a  way  to  show  that  its  study  was 
no  longer  in  its  infancy.6     "  Many  things  in  the  New  Testa- 

1  Nork,  Rabbin  Quellen,  p.  ii.  ;  Rev.  xiii.  18  ;  xvii.  5.  I  saw  a  Well  of  Righteous- 
ness which  was  inexhaustible;  round  about  it  were  many  Wells  of  Wisdom  and  thirsty 
drank  from  them  and  were  full  of  Wisdom,  and  had  their  dwellings  with  the  justified 
and  holy  and  elect.  And  at  that  hour  was  that  Son  of  man  named  before  the  Lord  of 
souls,  and  his  name  was  named  in  the  presence  of  the  head  of  the  days.  And  before 
the  sun  and  the  signs  (of  the  zodiac)  were  created,  ere  the  stars  of  heaven  were  made, 
was  his  name  named  before  the  Lord  of  souls.  He  will  be  a  staff  to  the  Just  and  the 
Saints  to  support  themselves  upon  and  not  fall,  and  he  will  be  the  Light  of  the  peoples 
and  the  hope  of  those  who  are  sad  in  heart.  Therefore  was  he  chosen  and  Concealed  be- 
fore Him  ;  and  the  Wisdom  of  the  Lord  of  souls  has  revealed  him  to  the  saints  and  the 
Just. — Enoch,  xlviii. 

2  Gelinek,  05,  44  ff. ;  Rev.  xix.  13 ;  Coloss.  iii.  3 ;  iv.  3  ;  Sohar,  II.  fol.  3.  col.  3  ; 
Colossians,  i.  15,  16,  26;  John,  iii.  12  ;  Romans,  v.  14;  Munk,  Palestine,  511,  519.  The 
eighth  day  contained  some  mystery,  proclaimed  in  this  way  by  God,  more  than  the 
seventh  day. — Justin  cum  Trypho,  p.  47. 

3  Nork,  Real-Worterbuch,  II.  95 ;  Harlesz,  Egyptian  Myst.  7,  11  ;  Hermes  Tris- 
megistus,  books  ii.  iii.  xiv. 

4  1  Timothy,  vi.  20,  21. 

5  Gelinek,  p.  48. 

6  ibid.  54,  51,  47,  39 :  see  Ioel,  366,  367.  The  author  of  the  Sohar  had  already  be- 
fore him  earlier  Kabbalist  scriptures  which  he  cites,  as  Hechaloth,  Bahir,  etc.  —Nork, 
pp.  iv.  v.  ;  Kusari,  III.  65. 


THE  CROSS,    CROWN  AND  SCEPTRE.  337 

ment  are  Kabbalist."  '  "  The  Sacred  Logos  brings  forward 
many  of  the  Mysteries2  which  it  is  not  proper  for  any  un- 
initiated person  to  hear."  3  That  mode  of  teaching  which  the 
Sonar  uses  was  employed  previously  by  the  Jews.  Iesus  and 
the  apostles,  says  Nork,  accommodated  themselves  to  this 
usage.4  The  author  of  the  book  Zeror  haineor  did  not  borrow 
"  the  mystery  of  Adam5  is  the  mystery  of  the  Messiah  "  from 
Romans,  v.  14,  nor  did  Paul  supply  the  author  of  Thisbi  with 
the  idea  that  "  the  soul  of  Adam  will  inhabit  Messiah's  body." 
The  parallel  between  Adam  and  the  Messiah  had  been  made 
before  the  Paulinist  period.6 

The  King  is  the  King  Sun  in  the  sun,  the  Divine  Wisdom 
and  Word,  mentioned  in  Matthew,  xxv.,  the  inner  Light  of  all 
lights.7  He  is  Adon  Ai,  the  Kabbalist  Angel  Metatron,  the 
Angel  of  the  Garment  of  Light.     The  Father  is  Concealed  ! 8 

I  asked  one  of  the  angels  who  went  with  ine  and  showed  me  all  the  hidden 
things  concerning  that  Son  of  (the)  Man.  And  he  answered  and  said  to  me  : 
With  him  dwells  the  righteousness9  and  he  reveals  all  the  treasures  of  that 
which  is  concealed  ;  for  the  Lord  of  souls  has  chosen  him.  And  this  Son  of 
(the)  Man  will  stir  up  the  kings  and  the  mighty  from  their  seats,  and  the  pow- 
erful from  their  thrones  and  loose  the  bridles  of  the  strong  and  grind  in  pieces 
the  teeth  of  sinners.  And  he  will  thrust  out  the  kings  from  their  thrones  and 
kingdoms.  And  in  those  days10  the  prayer  of  the  just  and  the  blood  of  the 
righteous  mounts  up  from  the  earth  before  the  Lord  of  souls.  In  those  days 
the  Saints  who  dwell  above  in  the  heavens,  united  with  one  voice,  will  entreat 
and  pray  and  praise  and  thank  and  extol  the  name  of  the  Lord  of  souls  on  ac- 
count of  the  blood  of  the  righteous11  that  was  shed  and  the  prayer  of  the  justi- 
fied that  it  may  not  be  in  vain  before  the  Lord  of  souls,  that  for  them  the  Judg- 
ment may  be  consummated  and  they  not  have  to  suffer  ever.  And  in  those 
days  I  saw  the  Head  op  the  days  as  He  seated  himself  on  the  throne  of  his 


1  Schoettgen,  Hor.  Heb.  II.  807;  Munk,  Palestine,  p.  520,  a;  Nork,  Rabbin. 
Quellen,  pp.  v.  lxix.  lxx. 

2  arrheta. 

3  Philo,  on  Dreams,  I.  §  33. 

4  Nork,  v.;  Sehottgen. 

5  Secundus  locus  tetragrammati  in  Adam  Kadraon  est. — A.  Cohen  Irira,  Sor  ha- 
shemaim,  p.  144.  Adam  was  created  with  two  faces. — The  Sohar,  I.  fol.  4.  col.  2. 
Sulzbach  ed.     The  Hermathene. 

8  Nork,  Rabbin.  Quellen,  p.  lxx. 

7  Idra  Suta,  ix.     Rosenroth  Kabbala  Denudata;  Dunlap,  Sod,  II.  72,  75. 

8  According  to  Matthew,  vi.  (! ;  Mark,  xiii.  32;  Henoch,  xlviii.  6. 
0  Malachi,  iv.  2. 

10  Ezekiel,  xxxviii.  2,  10 ;  xxxix.  IS. 

11  Rev.  xix.  2. 

22 


338  THE  GHEBERS  OF  HEBRON. 

glory  and  the  Books  of  the  living  were  opened  before  him.'— Henoch,  xlvi. 
xlvii. 

The  King  in  his  beauty  mine  eyes  shall  see  ! — Isaiah,  xxxiii.  17. 

This  the  Gabriel,  the  Lord  of  the  Mysteries,  the  King,  the 
most  concealed  of  Divine  Powers.  "  The  sacred  and  mystic 
account  concerning  the  uncreated  one  and  His  '  Powers  '  ought 
to  be  kept  secret."  2 

Mors  in  Adamo,  vita  in  Christo  ! — Origen  c.  Celsuin,  vi. 
Death  in  Adam,  life  in  the  Messiah ! 

This  presupposes  the  kabbalist  doctrine  that  the  soul  of  Adam 
by  metempsychosis  would  reappear  in  the  bodies  of  David  and 
the  Messiah.3    Romans,  v.  14,  is  therefore  Kabbalist. 

Clemens  Alexandrinus  4  mentions  the  Jewish  mystics.  The 
Jewish  Kabbalists3  held  that  great  mysteries  were  contained  in 
the  Old  Testament.6  The  world  is  not  in  stability  except  by 
mystery  ;  and  if  in  matters  of  the  world  mystery  is  necessary, 
then  also  in  the  matter  of  the  most  recondite  mysteries  of  the 
Ancient  of  Ancient  of  days  (Ain  Soph)  which  have  not  yet  been 
mentioned  even  to  the  angels  on  high.7  Mark,  xiii.  32,  has  the 
same  idea  ;  but  it  was  originally  Jewish  before  it  was  Chris- 
tian :  for  there  was  "  a  wall  of  separation 8  between  Christian 
and  Jewish  literature  until  the  thirteenth  century."  These 
mysteries  belong  to  the  Old  Mysteries  of  Osiris  and  Isis,  Bel 
and  Mylitta,  from  which  comes  the  Gnosis  or  mystic  science. 

The  name  of  the  temple  too,  announces  clearly  both  Gnosis  and  Knowledge 
of  the  Life.  For  it  is  called  Iseion  ;  as  if  "about  to  know9  the  Life"  we 
should  come  with  reason,  and  holily,  to  the  Sacra  of  the  female  God  I0  (Wisdom). 
Merkury,  that  is,  the  Logos  bearing  witness,  and  showing  that  nature  deliv- 
ers up  the  world  having  shaped  it  after  that  which  only  the  mind  is  able  to 

1  This  is  an  Apokalypse.     Compare  Rev.  xx.  12. 

2  Philo  Jiulaeus.  p.  94.  SS.  Abelis  et  Cain,  15. 

3  Mnnk,  Palestine,  521. 
*  Clem.  Strom.  I.  23. 

6  Kabbala  means  "  tradition." 

6  Nork,  Rabbin.  Quellen,  p.  lxv. 

7  Sobar,  III.  fol.  53.  col.  4.     Idra  Rabba  Kadisha. 

Of  that  day  or  hour  no  one  knows,  neither  the  angels  in  heaven,  neither  the  Son 
but  the  FATHER.— Mark,  xiii.  32. 

8  Renan,  pp.  xii.  82. 

9  from  Isemi  "to  know."     Properly,  Iseion  comes  from  Isah  (Isis)  ;  Ishah. 
10  Plutarch,  Iside,  2. 


THE  CROSS,    CROWN  AND  SCEPTRE.  339 

perceive.1  For  the  reason  alone  perceives  the  Unrevealed,  because  itself  is  also 
anrevealed ;  if  thou  hast  power  with  the  eyes  of  the  Spirit,  then  it  becomes 
manifest.3 

The  Angel,  His  Wisdom,  they  recognise  as  Himself. — Philo,  de  Somnii^, 
xli. 

The  logos  is  Hermes. — Hippolytus,  I.  118.  The  Logos  is  the  Christos. — 
John,  i. 

Eden  is  the  supernal  Wisdom  3  the  Logos.  The  Wisdom  of 
the  divine  essence  is  called  "  Edem."  4  Thus  Adan  (Adonis) 
becomes  (in  pronunciation)  Eden,  and  Adam  "  Edem  ;  "  so  that 
on  the  two  authorities  just  cited,  Adan  (Adon)  is  the  same 
persona  that  Adam  is  ;  as  might  have  been  conjectured.  In 
the  "  32  Ways  of  Wisdom  "  the  Eternal  Wisdom  is  described 
as  the  Garden  of  Eden.5  Erom  this  Garden  the  Messia'h 
goes  out.6  Eden's  Eiver  issues  from  God's  "Wisdom"  and  is 
the  Logos  or  "  Word." T  The  King  is  the  Divine  Wisdom  and 
"  Word,"  like  Hermes  the  Word  of  Zeus.  The  "  Hidden  Wis- 
dom "  of  the  Jews  is  Hermetic  ! 

The  Elected  One  will  in  those  days  sit  on  his  throne  and  all  mysteries  of 
Wisdom  will  stream  forth  from  the  thoughts  of  his  mouth. — Enoch,  li. 

The  Angel,  His  Wisdom,  they  recognise  as  Himself  ;  just  as  those,  who 
cannot  see  the  Sun  Himself  look  upon  the  Sun-like  radiance  s  as  Elios  !— Philo, 
de  Somniis,  41. 9 

This  is  the  religion  of  Apollo,  the  Logos-Wisdom  !  In 
what  are  called  the  Books  of  Hermes  it  is  told  about  the 
sacred  names.10  The  Nazarene  "  hidden  wisdom  "  is  Hermetic 
philosophy.  Soine  writers  will  have  it  that  because  Plotinus 
borrowed  largely  from  the  Oriental   Philosophy  therefore  the 

1  Ibid,  54. 
-  Hermes,  viii.  8. 

3  Rosenroth,  Kabbala  Denudata  ;  Idra  Suta,  viii. 

*  Philo,  de  Somniis.  II.  37.  Adem,  Athmen,  Atman,  Odem,  mean  breath,  spirit, 
blood,  life.     Atman  is  the  Allseele,  the  Soul  of  the  universe,  Adam ! 

5  Meyer's  Jezira,  p.  3  ;  the  16th  Way. 

6  Dunlap,  Sod,  II.  p.  1  ;  Ausziige  aus  dem  Sohar,  p.  30 ;  Sohar,  II.  fol.  3.  col.  3. 

7  Philo,  Allegories,  I.  §  19,  p.  35 ;  Ezekiel,  xxviii.  3. 

8  Compare  the  Shekinah. 

9  The  Greek  original  reads:  "For  just  as  those  unable  to  behold  Helios  Himself 
look  upon  the  sun-like  radiance  as  Helios  and  regard  the  alterations  round  about  the 
Moon  as  her  very  self,  so  also  they  recognise  the  Image  of  the  God,  His  Angel  Logos, 
as  Himself."— Philo,  p.  40S.  "  In  the  soul,  then.  Mind  and  Logos,  the  Prince  and 
Lord  of  all  that  is  best,  is  Osiris."— Plutarch,  de  Iside,  4t>. 

10  Plutarch,  de  Iside,  01 . 


34:0  THE   GHEBEBS  OF  HEBBOK 

Books  of  Hermes  Trisniegistus  are  copied  from  Plotinus. 
Non  sequitur  !  Why  not  from  the  Book  of  Wisdom,  cited  by 
Aristoboulos  as  early  as  145  before  Christ  ? l  Some  of  the 
Books  of  Hermes  were  known  to  Plato,  some  belong  to  the 
school  of  Philo,  were  known  to  Plutarch  2  and  to  Justin  Martyr." 
The  Jewish  secret  science,  referred  to  in  Numbers,  xii.  8, 

Having  learned  these  things  as  well  from  the  Sacred  Books  which  (Moses) 
left  behind  as  wonderful  monuments  of  his  wisdom,  as  also  from  certain  of  the 
nation's  presbyters.  For  always  they  interwove  w7iat  is  said4  with  the  passages 
read ;  and  therefore  I  thought  to  give  the  details  of  his  life  more  accurately 
than  others. — Philo,  Vita  Mosis,  I.  1. 

The  lawgiver  conveys  darkly  some  things  with  propriety  ;  and  others  he 
speaks  gravely,  in  such  a  way  as  to  imply  something  other  than  what  is  said  ; 
but  what  is  best  spoken  straight  out,  this  he  declares  definitely. — Josephus, 
Ant.  preface. 

was  chiefly  busied  with  the  "  Creation,"  and  with  the  nature 
of  God.5  The  common  Pharisee  view  held  to  the  words  of 
Genesis ;  but  even  in  the  Talmud  the  mystical  doctrine 
glimmers  through  in  many  ways, — a  clear  proof  of  its  being 
wide-spread.6 

The  revelation  of  the  mystery  which  was  kept  secret  since  the  world  began. 
.  .  .  From  the  foundations  of  the  world  the  occult  things  of  God  are  seen 
by  the  intellect,  being  understood  by  the  things  which  are  made. — Romans,  i. 
20  ;  xvi.  25. 

In  the  beginning,  the  will  of  the  King  was  carving  forms  in  highest  purity, 
light  of  power  going  out  the  centre  of  the  concealed,  that  are  concealed.7 
— Sohar,  I.  1.  The  King  of  rulers  .  .  .  inhabiting  unapproachable  light,  whom 
no  man  has  seen  or  can  see  ! — -1  Tim.  vi.  16. 

The  Gnosis  of  the  Mystery  of  God,  both  Father  and  Christ,  in  which  are 
hidden  all  the  treasures  of  the  Sophia  and  the  gnosis, — the  mystery  that  has 
been  concealed  from  ages  and  generations. — Colossians,  i.  26. 

The  Kabbalist  Longface  Arich  Anpin  is  the  primal  Deity. 
Night    and   Heaven   reigned,  and   before  them   Erikapaios.8 

1  Vacherot,  I.  134. 

2  Donaldson,  Hist.  Greek  Lit.  II.  187. 

a  Justin  Log.  Par,  pros  Hellenas,  p.  31.  ed.  1551. 

4  The  Hagada. 

5  Genesis  and  the  Merkaba. 

6  Gl'rorer,  Jahrhundert  d.  Heils,  II.  1. 

7  The  Messias  was  supposed  to  be  kept  concealed  with  God  until  the  end  of  the 
world  and  the  Judgment. — Mackay,  II.  322.  By  the  word  Amoun  something  hidden 
and  concealed  is  indicated. — De  Iside,  9 ;  quotes  Manetho  the  Sebennite.  It  must  have 
been  the  identification  of  Amun  with  the  Logos  that  was  hidden. 

8  Cory,  Ancient  Fragments,  299  ;  Dunlap,  Vestiges,  185. 


THE  CROSS,    CROWN  AND  SCEPTRE.  341 

Metis,1  Phanes,  Erikapaios  -  all  three  are  the  one  power  and 
strength  of  the  Only  God.3  By  his  power  all  things  were  pro- 
duced, both  the  incorporeal  archai,  the  sun  and  moon,  earth, 
sea  and  all  things  in  them  visible  and  invisible.4  The  doc- 
trine of  the  Egyptians  concerning  the  Principia  inculcates  the 
origin  of  all  things  from  the  One  with  different  gradations  5  to 
the  many  ;  which  again  are  held  to  be  under  the  supreme 
government  of  the  One.  And  God  produced  matter  out  of  the 
material  (part)  of  his  divided  nature  which,  being  vivific,  the 
Demiurg  (the  Fire  angel  Gabriel)  took  it  and  made  from  it 
the  harmonious  imperturbable  spheres.6  Before  all  things  that 
actually  exist  and  before  the  entire  "  Ideal  forms  "  there  is  One 
God  remaining  immovable  in  the  solitude  of  his  unity,  prior 
to  the  first  God  and  King.7 

One  is  King  of  Light s  in  his  kingdom,  nor  any  who  is  higher  than  he,  no 
one  who  has  reflected  back  his  image,  no  one  who,  lifting  his  eyes,  has  seen  the 
Crown9  which  is  on  his  head.  He  is  the  Supreme  King  of  light  :  from  his  head 
the  Crown  has  not  fallen.10 

The  sparklings  of  his  Crown  permeate  through  every  place,  and  flashes  of 
splendor,  light  and  glory  break  forth  from  his  face  and  among  the  folia  of  his 
Crown.11 

In  the  beginning  the  King  was  carving  forms  in  highest  purity,  light  of  power 
going  out,  the  centre  of  the  concealed  that  are  concealed,  from  the  head  of  Ain 
Soph.  The  vapor  in  the  body  sticks  in  a  circle,  not  white,  not  black,  not  red, 
not  green,  and  no  color  at  all. — The  Sohar,  I.  i.  Sulzbach  ed. 

Should'st  thou  fall  into  temptation,  take  care  not  to  impart  the  least  thing  of 
the  belief  of  Emanation  ;  for  this  is  a  great  mystery  in  the  mouth  of  the  Kab- 
balists.  — Der  Stein  der  Weisen.1- 

The  Tanaim,  K.  Akiba,  K.  Simon  ben  Iochai,  B.  lose,  B. 
Eliezer  and  B.  Iehoshua  lived  in  the  end  of  the  first  cent- 

1  .Metis  the  first  Genetor  ;  and  all-delightful  Eros.— Orpheus ;  Cory,  297.  Eros  was 
of  both  genders.— Dunlap,  Vestiges,  160,  170.     Metis,  called  Phanes.  Protogonos. 

2  Female  and  Father  is  the  Mighty  God  (Erikapaius).— Cory,  299.  Erikapaios  is 
the  Arich  Anpin  of  the  Kabhala,  who  is  male  and  female. 

3  The  same  is  true  of  Brahma,  Vishnu,  Siva. 
*  Cory,  299. 

5  The   Egyptians  considered  Athena    (the  Divine  Wisdom)  and  Hephaistos  (the 
Vital  Fire,  Ptah)  to  be  hermaphrodite,  like  Eros. 
0  Hermetic  Fragment. — Cory,  285. 

7  Dunlap,  Vestiges,  179. 

8  Adonai. 

9  The  Crown  is  the  first  Sephira,  the  "  Crown  "  of  the  Kabbala. 

10  Codex  isazaraeus,  I.  11. 

11  ibid.   I.  0. 

12  Quoted  in  Gelinek,  p.  78. 


342  THE   GHEBEBS  OF  HEBBON. 

ury.1  Simon  ben  Iochai  himself  tells  us  that  he  had  predeces- 
sors.- The  book  Iezirah,  not  very  far  removed  from  the  time 
of  Christ,3  speaks  of  the  "Ten  Sephiroth,"  and  names  four  of 
them  :  the  Chochmah,  the  Venah,  the  Keter  and  the  Isod  ;  but 
it  is  not  certain  that  Matthew,  vi.  13,  names  three  more  of  them, 
the  Kingdom,  Power  and  Glory :  while  Philo  speaks  of  5 
Powees  or  attributes  of  God.  In  the  Iezirah,  we  find  three 
in  the  world :  Fire,  Water  and  Spirit  .  .  .  three  in  the  soul  : 
Fire,  Water  and  Spirit.4 

For  Three  bear  witness,  the  Spirit,  the  Water  and  the  Blood,  and  these 
Three  unto  the  One. — 1  John,  v.  8. 

Ten  Sephiroth  without  what  ?  One,  the  Spirit  of  the  God  of  lives,  blessed 
and  blessed  again  be  His  Name  who  lives  to  eternity :  Voice  and  Spirit  and 
Word,  this  is  the  Holy  Ghost  !— The  Iezirah,  i.  9,  10. 

In  all  combinations  of  mysticism  the  number  three  appears  as 
an  essential  pattern.5  The  Sohar0  states  that  the  Thought, 
Wisdom,  Voice  and  Word  are  One.7 

By  the  intervention  of  the  "  Father  "  and  the  "  Mother  "  the 
"  Spirit "  of  the  Ancient  of  the  Ancient  descends  upon  the 
"  Short  Face."  8  One  "  Spirit  "  goes  forth  to  the  "  Short  Face." 
And  one  is  the  spirit  of  Life.  And  the  spirit  goes  forth  from 
the  shut  up  brain,  and  at  some  time  will  rest  upon  the  King 
Messiah.9    And  the  spirit  goes  out  from  the  hidden  brain,  and 

1  Ioel,  p.  42. 

2  Gelinek,  90,  97  ;  Sohar,  Aidra  Rabba,  ad  initium. 

3  from  B.C.  100  to  a.d.  50. 

4  Iezirah,  iii.  4. 

5  Gelinek,  113. 

6  Sohar,  I.  246,  b. 

7  Gelinek,  p.  139.  Compare  John,  i.  1 .  After  Herr  Franck  has  shown  the  high 
antiquity  of  that  Secret  doctrine  (the  Kabalah)  and  placed  it  at  the  end  of  the  first 
century  of  our  era,  he  adds  (p.  4S) :  This  is  now  exactly  the  time  in  which  the  Tanaim, 
R.  Akiba,  R.  Simon  ben  Iochai,  R.  lose,  R.  Elieser  and  R.  Jehoshua  lived. — Rabbi  D. 
H.  Ioel.  Medrash  hasohar,  p.  42.  Thus  the  Sohar's  ideas  that  are  taken  from  Simeon 
ben  Iochai  must  far  antedate  the  '  Evangel  according  to  the  Hebrews  '  and  every  other 
Christian  evangel ;  so  that  the  statement  in  Munk's  Palestine,  p.  520,  that  some  of  the 
Apokryphal  Books  of  the  Old  Testament  as  well  as  the  Evangels,  the  Acts  of  the 
Apostles  and  the  Talmud  offer  numerous  traces  of  the  Kabalah,  is  confirmed. 

We  should  also  observe  that  the  Rabbi  Akiba  here  mentioned  died  at  the  time  of 
Bar  Cocheba's  rebellion,  a.d.  133-136.  It  is  impossible  to  trace  any  gospel  back  to 
that  date.  We  find  no  satisfactory  evidence  in  the  passage  in  the  Talmud,  Tract.  Sab- 
bath, fol.  116. 

8  Sod,  II.  70  ;  Kabbala  Denudata. 
»  Idra  Rabba,  s.  177-179. 


THE  CROSS,    CROWN  AND  SCEPTRE.  343 

through   that  spirit  they  will  know  Wisdom  in  the  time  of 
Messia  the  King-.1 

Adam,  who  is  a  type  of  liiin  that  was  to  come. — Romans,  v.  14. 

The  baptized  Healer  immediately  ascended  from  the  water  ;  and  lo,  the 
heavens  were  opened,  and  he  saw  God's  SPIRIT  descending  like  a  dove,  coming 
upon  him. — Matthew,  iii.  1G. 

Christos,  the  Power  and  the  Wisdom  of  God. — 1  Cor.  i.  23,  24. 

Adam  (Brahma)  the  Son  of  God. — Luke,  iii.  38. 

But  the  Father  indeed  Himself  dwells  in  the  supreme  and  principal  light 
which  Paulas  elsewhere  calls  inaccessible  ;  but  the  Son  is  in  this  second  and 
visible  light  ;  and  since  he  is  himself  two  fold  2  as  the  apostle  knows  him,  say- 
ing that  Christ  is  God's  Power  and  God's  Wisdom,  his  Power  indeed  we  believe 
dwells  in  the  sun,  but  his  Wisdom  in  the  moon  :  and  also  we  confess  that  this 
whole  circumambient  air  is  the  seat  and  abode  of  the  Holy  Spirit  which  is  the 
third  majesty,  from  whose  powers  and  pneumatic  profusion  the  earth,  too,  con- 
ceiving bore  suffering  Iesus  who  is  life  and  light  of  men,  who  was  suspended 
from  the  tree. — Augustin.  contra  Faust,  c.  xx. 

Wisdom  in  the  moon  is  the  Binah,  Vena,  Intelligence,  the 
Breath  of  Life,  the  Mother  of  the  Gods,  the  Mother  of  all  that 
live.  Adam  and  his  rib  (Isis  in  the  moon-crescent)  are  the 
hermaphrodite  Wisdom  of  Ia'hoh  and  Iacchos,  for  "  some 
say  that  Hermaphroditus  is  God."  3  Anion  in  Egypt  was  her- 
maphrodite and  Neith  was  so  also.  Before  Anion's  altar  the 
priests  kept  a  lamp  always  burning,4  as  on  the  altar  at  Jeru- 
salem.3 

I,  Anion,  was  with  Him. — Proverbs,  viii.  30. 

He  Himself  always  took  part  in  the  Sophia  e  as  in  his  own  Breath  of  life  ;  7 
the  Sophia  8  is  united  to  God  like  a  soul,  but  is  extended  from  him  like  a  hand 
which  creates  the  world  :  therefore  it  was  produced,  One  Man  ;  and  from  him 
issued  also  the  Female.  And,  being  One  in  the  birth,  is  a  duad.  For  in  exten- 
sion and  contraction  the  monad  is  thought  to  be  duad.     So  that  to  One  God, 

1  The  Idra  Suta,  §  v. 

2  geminus  ut  eum  apostolus  novit.  Simon  Magus  regarded  the  Nous  (or  Logos)  the 
Mind  .is  of  two  genders. 

3DiodorusSic,  IV.  215. 

4  Sharpe,  I.  331. 

6  Leviticus,  vi.  13  ;  1  Sam.,  iii.  S. 

6  The  Sophia  is  the  logos  proforikos  in  the  luna-world.  The  moon  is  born  from 
the  Sun.— Colebrooke,  Essays,  25,  00.  Isis  is  the  Wisdom  or  Intelligence.— Proverbs, 
viii.  L,  21,  23,  30. 

7  pneuma. 

6  They  also  mentioned  Minerva  as  the  First  Ennoia  (Conception  of  the  Divine 
Mind).— Justin  Martyr,  ed.  1551.  p.  161. 


344  THE  GHEBERS  OF  HEBRON. 

as  to  Parents,  I  do  rightly  giving  the  entire  honor. — Clementine  Homilies, 
xvi.  12.' 

God,  having  made  Intellect  first,  called  it  Adam.2 — Philo,  Quaestio,  i.  53. 

The  Naaseni  worshipped  a  dual  power  whom  they  called 
Adamas,  addressing  him  as  man  and  also  as  Father  and  Mother, 
and  singing  all  sorts  of  hymns  to  him.:!  They  too  adored  their 
"spirit"  and  their  Son  of  man. 

Preconceiving  the  generative  man  in  whom  is,  they  say,  the  male  and  the 
female  sex,  he  afterwards  works  off  the  form,  the  Adam. — Philo,  Legal  Alle- 
gories, II.  4. 

In  Babylon  there  was  an  idol  with  two  heads,  one  a  man's  head, 
the  other  a  woman's,  and  it  had  the  ai'Sota  of  both  the  sexes.4 
In  the  Jewish  Kabbalah  we  find  that  Iach  (Iah)  severs  into  I 
and  ah  (I — ah) ;  which  ah  is  the  same  as  feminine  ousia,5  being 
the  Asah,  Ishah,  Isis,  the  Woman-life,  the  Spirit  as  the  Holy 
Mother  of  al  , 

I  A  O 


the  cross  and  the  sceptre 

The  King6 

the  keter 

great    ousiris,  greater  phre,   to   phos'   pur8  phlox,9   greater 
greater  Iar  (Horus  with  the  Lion-head,  Michael  with  the  Lion- 

i  Gerhard  Ulhorn,  p.  173. 

2  Enos  is  interpreted  "  man,"  and  is  received  as  meaning  the  Intellect  (??). — Philo, 
Quaest.,  79. 

3  Hippolytus,  v.  7. 

4  Dulaure,  70  ;  quotes  Alex.  Polyhistor,  in  Chaldaiis  apud  Syncell.,  p.  29. 
*  r\  aiSia  oi/cria,  the  everlasting  essence. — Plato.  Tim.  37  E. 

6  The  bringing  to  light  of  the  gnosis  of  the  glory  of  the  God  in  the  face  of  Iesous 
the  King.  Keter  is  the  Crown.  The  gnosis  in  the  Mysteries  preceded  the  argumenta- 
tion of  Moses  and  Simon  Magus. 

7  bak  ;  light. 

8  the  seminal  fire. 

9  Siva,  the  Conflagration  :  the  Destroyer  and  Regenerates 


THE  GROSS,    CROWN  AND  SCEPTRE.  345 

head,  Ariel,  the  Lion  of  Judah.  the  King)  who  includes  the  ten 
spheroth  '  in  himself.  This  is  the  Kabbalist  MAN,2  to  whom 
is  the  power 3  and  the  glory  x  and  the  kingdom  5  for  ever  and 
ever  ad  oulom. 

Ain  Sof  (Without  End). 

The  Ten  Sephiroth 

1  Crown 

2  Chochmah 
(Vexah)  3  Blnah  (the  Benah) 

4  Grace 

5  Judgment 

6  Beauty 

7  TlilUMPH 

8  Glory 

9  Basis 

10  Kingdom 

The  first  three  sephiroth  are  of  intellectual  and  metaphysical 
nature.  They  express  the  absolute  identity  of  being  and 
thinking;  and  form  what  the  modern  kabbalists  have  named 
the  Intelligible  World,  Oulom  Moshkel. 

The  next  three  sephiroth  are  of  a  moral  character.  The 
last  make  up  the  realm  of  power. 

Inform  them  also  concerning  the  celestial  Crown  which  is  placed  in  its  own 
habitation  of  the  Supreme  Life. — Codex  Nazaraeus,  II.  305. 

If  Justin  Martyr  admits  that  the  Gnostics  were  called  Chris- 
tians and  were  teachers  of  the  new  revelation  long  before  he 
was,  if  the  Kabalah  recognized  the  Logos  as  Malka  Messiah 
in  the  first  century,  if  Daniel  acknowledged  the  Messiah  at 
least  a  hundred  years  before  the  Christian  Era  and  Matthew 
xxv.  1,  5,  34,  40,  one  hundred  and  fifty  years  after  the  '  Birth 

1  the  10  circles. 

-  Mithra's  emblem  was  the  Hon.— Nork,  Real-Worterbnch,  III.  175,  178.  Mithra- 
Mettron  (Metatron),  the  Logos  and  Anointed  King,  the  Massiacha.  Metatron  is  the 
identical  Shechinah,  and  the  Shechinah  is  called  Iahoh's  Metatron,  because  it  is  the 
Crown  of  the  ten  Sephiroth.6 

3  gebnrah. 

4  hod. 

0  malkuth. 

« Tikunc  Sohar,  73  b.  ;  in  Gfrorer,  I.  121. 


346  THE   GHEBERS  OF  HEBRON. 

of  Christ '  identifies  the  Christos  with  the  "  King- "  mentioned 
in  the  Kabalah  before,  we  must  admit  that  in  two  hundred  and 
fifty  years  a  vast  body  of  Messianists  must  have  been  collected 
in  the  regions  lying  between  the  Persian  Gulf  and  Ephesus. 
These  were  Arabian,  Babylonian,  Syrian,  Jewish,  and  Samari- 
tan gnostics,  one  at  least  of  whom,  like  Daniel,  preached  the 
Great  Power,  the  Power  of  the  God  and  the  Wisdom  of  the 
God.  Compare  Philo  Judaeus,  Simon  Magus,  and  Simeon 
ben  Iochai. 

For,  lo,  Iahoh  will  come  in  fire  (ash). — Isa.  lxvi.  15.  The 
Stoic  philosophers  dogmatised  that  the  God  himself  is  re- 
solved into  fire  and  the  Sibyl  and  Hystaspis  affirmed  the  dis- 
solution of  perishable  things  by  fire. — Justin,  p.  142.  Since 
Apsethos  a  Libyan  was  burned  for  claiming  divinity  for  him- 
self,   HippolytllS    Says    xaX   iri-rrovStv    6    /xayos  7ra$os  Tt   7rapa7rA.ryo-toi' 

'A(//e'.9a>:  If  the  comparison  is  correct  and  the  Magos  has  suf- 
fered a  passion  like  to  Apsethus  let  us  endeavor  to  reteach 
the  parrots  of  Simon  that  Christos  was  not  Simon  the  '  Stand- 
ing, Stood,  Will  Stand.'  There  has  been  a  considerable 
amount  of  stuff  said  against  Simon  Magus  that  is  now  proved 
incorrect,  and  it  might  be  interesting  to  know  the  truth  about 
him.  That  he  claimed  that  there  were  '  powers '  of  God  may 
readily  be  believed  and  when  he  claimed  that  there  was  a  Great 
Power  it  was  quite  in  accordance  with  the  Gn5stic  notions  of 
his  time.  But  Acts  does  not  say  that  Simon  himself  claimed 
to  call  himself  any  more  than  two.  /xe'yai/,  '  some  one  great '  and 
that  Simon  believed  and  was  baptised!  Here  Simon  would 
seem  to  have  been  converted !  What  then  was  the  reason  why 
he  was  singled  out  for  a  considerable  display  of  hostility  on 
the  part  of  Irenaeus  and  the  Christians  ?  Irenaeus,  Hippoly- 
tus,  Acts,  and  Clementine  Homilies  treat  him  as  a  Great 
Leader  of  Gnostic  Heresies.  The  author  of  Antiqua  Mater 
shows  that  the  story  of  Irenaeus  that  there  was  a  statue  of 
Simon  Magus  on  an  island  in  the  Tiber  is  all  wrong  because 
the  statue  was  a  statue  of  Semo  Sanctus  and  not  Simon. 
Then  he  shows  from  Justin  Martyr  that  early  in  the  second 
century  the  Gnostics  shared  the  name  of  Christians  and  were 
teachers  of  the  new  Eevelation  long  before  him.1  Then  he 
regards  the  romance  of  Simon  Magus  and  his  Ennoia  or  In- 
tuition as  an  allegory.     The  Intuition  is,  he  considers,  the 

1  Apol.  I.  26.     Also  Origen,  contra  Celsum.  5. 


THE  CROSS,    CROWN  AND  SCEPTRE.  347 

soul,  an  emanation  of  Deity,  confined  to  earth  and  to  a  mortal 
form.  Justin  blunders  over  Semo  Sancus  and  the  whole  ac- 
count of  Simon  Magus  the  author  of  Antiqua  Mater  regards  as 
a  manifest  myth,  in  which  general  ideas,  as  usual,  are  repre- 
sented in  a  personal  and  dramatic  manner.  Justin,  he  says, 
saw  in  Simon  Magus  and  his  disciple  Menander,  both  of 
Samaria,  a  land  of  mixed  Jewish  and  heathen  population,  a 
rival  to  the  Christ.1 — Antiqua  Mater,  p.  214;  cf.  Harnack,  178  f. 
Simon  Magus  says  that  the  Infinite  Power  is  fire  ;  and 
Genesis,  i.  2,  ii.  23,  Deut.  iv.  12,  15,  Exodus,  iii.  4,  Matthew, 
iii.  11,  and  the  Egyptian  and  Phcenician-Kanaanite  religions 
rather  support  him.  The  Hindu  effectually  does.  Out  of  the 
speech  (logos)  issues  fire.  Simon  says  it  is  not  single,  but 
that  the  nature  of  fire  is  double ;  and  of  that  double  he  calls 
one  part  something  hidden,  the  other  manifest,  and  that  the 
(things)  concealed  are  hidden  in  the  manifested  of  the  fire,  and 
that  the  manifested  (parts)  of  the  fire  have  their  birth  from 
(or  by)  the  hidden.  This  is  what  Aristotle  calls  power  and 
energy,  or  Plato  designates  as  mind-perceived  and  visible  or 
perceived  by  the  senses.  And  the  manifest  part  of  the  fire 
holds  all  things  in  himself  that  one  could  perceive  or  pass 
over  by  oversight,  of  things  seen.  Of  all  the  things  that 
really  are,  perceived  by  senses  or  mind-perceived,  which  he 
calls  hidden  and  manifest,  the  Supercelestial  Fire  is  the  treas- 
ure-house, like  the  great  tree  that  Nabouchodonosor  saw  in  a 
dream,  from  which  all  flesh  was  nourished.  He  thinks  the 
manifest  part  of  the  fire  is  the  stem,  the  branches,  the  leaves, 
the  bark  surrounding  it  outside.  All  these  parts  of  the  Great 
Tree  set  on  fire  from  the  all-consuming  flame  of  the  Eire  dis- 
appear.    But  the  fruit  of  the  tree  if  it  should  be  fully  shaped 

1  On  the  Synkretism  of  Jewish,  Babylonian,  Persian,  Syrian.  Hellenic  religions  out 
of  which  the  Universal  and  Absolute  Religion  arose,  compare  Harnack,  ITS  f.  About 
the  Gnostics  in  general  our  earliest  informant  is  Irenasus,  a  determined  opponent  of  the 
Hellenic  spirit ;  especially  of  that  polytheism  or  relative  monotheism  which  under  new 
names  the  Gnostics  were  bringing  back.  They  represented  the  religious  revolution 
as  a  war  of  gods :  the  god  of  the  Jews  or  Demiurge  (Creator)  being  lowered  in  rank 
and  distinguished  from  the  supreme  and  true  or  "good"  God.  The  secret  spring  of 
this  innovation  the  author  of  Antiqua  Mater  traces  to  Hellenic  jealousy  of  the  Jews 
and  their  Law  and  Prophets,  and  to  an  objection  to  its  impositions  whether  circum- 
cision or  the  ascetic  regulations  for  the  proselytes  of  the  Gate.  To  establish  a  rival 
theology,  to  claim  a  new  knowledge  of  the  Supreme  as  their  own,  to  invent  a  new 
category  of  mediatorial  beings  or  Aeons,  all  this  was  to  supersede  the  Old  Testament 
and  to  claim  the  spiritual  empire  for  the  Greeks. — Antiqua  Slater,  '210. 


34S  THE   GHEBEBS  OF  HEBRON. 

and  receive  its  own  form,  is  placed  in  a  storehouse,  not  in 
the  fire.  For  the  fruit  is  born  to  be  stored  up,  but  the  chaff 
to  be  put  in  the  fire,  which  has  been  generated,  not  for  its  own 
sake,  but  for  the  fruit.1 

Then  Simon  applies  this  to  Scripture  :  For  the  house  of  the 
Israel  is  the  vine  of  the  Lord  Sabaoth,  and  man  the  beloved 
germ  of  the  Iouda.  And  if  man  is  the  beloved  new-shoot  of 
the  Iouda  it  has  been  shown  that  the  tree  is  nothing  else  than 
man.  But  the  scripture  has  spoken  enough  of  his  secretion 
and  dissolution,  and  for  instruction  what  has  been  said  is 
enough  for  those  fully  formed.  For  all  flesh  is  grass,  and  all 
glory  of  the  flesh  as  the  flower  of  grass.  The  grass  has  been 
destroyed  and  its  flower  has  fallen,  but  the  word  of  the  Lord 
remains  forever.  But  the  word  is  the  Word  and  Logos  that 
has  been  generated  in  (the)  mouth  of  the  Lord,  and  elsewhere 
is  no  place  of  genesis. 

The  Fire  being  such,  according  to  Simon,  there  were  of  all  the  Aeons,  two 
branches  from  one  root,  Mind  and  Ennoia  (Mother  of  all  things). 

The  Angels  governing  the  world  badly  because  they 
wanted  to  govern,  he  said  that  he  came  to  restore  things, 
metamorphosed  and  made  like  to  the  rulers  and  powers  and 
angels,  so  that  he  appeared  as  man,  not  being  a  man,  and 
seemed  to  suffer,  not  having  suffered,  but  appearing  to  the 
Jews  as  Son,  but  in  Samareia  as  Father,  and  in  the  other 
nations  as  Holy  Spirit,  and  that  he  endured  to  be  called  by 
whatever  name  the  men  may  wish  to  call  him.2 

At  Borne  he  meets  with  the  Apostolos,  and  Peter  resisted 
him  much  deceiving  many  by  magic  arts.  At  last  being  near 
being  confuted  by  delaying  too  long,  he  said  that  if  he  were 
buried  alive  he  would  rise  on  the  third  day.  Having  ordered 
a  pit  to  be  dug  by  the  disciples,  he  directed  the  earth  filled  in. 
They  did  as  they  were  directed,  but  he  has  been  missing  till 
now,  for  he  was  not  the  Christos.3 

If  neither  Peter  nor  Paul  ever  saw  Rome,  or  if  the  author 

1  See  Matthew,  iii.  10,  12. 

-  Hippolytus,  vi.  19. 

3  ibid.  vi.  20.  The  stories  of  Irenasus  and  Hippolytus  are  simply  improbable  ;  ex- 
cept that  it  is  barely  possible  that  Simon  and  Menander  were  charged  with  claiming  to 
be  Salvators,  Saviors  ;  and  the  few  lines  Irenaeus  gives  to  Menander,  Kerinthus  and  the 
Ebionites,  exhibit  a  one-sided  unconscientious  partisanship,  undesirous  to  inform  the 
public  on  the  subjects  about  which  or  against  which  he  is  writing. 


THE  CROSS,    CROWN  AND  SCEPTRE.  349 

of  '  Supematual  Religion  '  is  correct  in  deciding-  that  none  of 
our  four  gospels  is  earlier  than  a.d.  150,  then  it  is  plain  that 
Hippolytus  wrote,  like  Irenaeus,  as  partisan  and  not  as  his- 
torian. Then  the  whole  story  in  Irenseus  and  Hippolytus  is 
a  myth,  except  the  account  of  the  ambitious  Angels,  perhaps, 
which  Irenaeus  charges  Menander  and  Saturninus  with  hold- 
ing as  a  dogma,  seven  wandering  stars  performing  the  govern- 
ment on  high. — Clemens  Al.,  Strom.,  vi.  813. 

The  characteristic  power  of  Nature  is  its  formative  power. 
This  Simon  Magus  l  did  not  hesitate  to  ascribe  to  Unlimited 
Fire,  r)  airepavros  SlW/ais,  to  irvp,  of  a  duplex-nature  (like  Elohiw), 
having  the  two  genders  male  and  female  f  and  the  Spirit  goes 
out  from  the  Seventh  Power ;  for  the  three  days  before  the  Sun 
and  Moon  were  made  subindicate  Mind  (Nous)  and  Epinoia 
(Intelligence,  Sophia,  Sapientia :;)  and  the  Seventh  Power  that 
is  unlimited.  And  these  three  Powers  precede  all  the  others 
that  are  born.  And  when  they  say  :  "  Before  all  the  aions 
He  generates  me,"  this  is  said  concerning  the  Seventh  Power, 
he  says.  And  about  this  Seventh  Power  Moses  speaks  when 
he  says :  The  Spirit  was  borne  over  the  water.  That  is,  he 
says,  the  Spirit  containing  all  things  in  itself,  the  image  of 
the  unlimited  power.  Regarding  which  Simon  says  :  Image 
from  an  immortal  form,  sole  arranging  all  things. — Hippoly- 
tus, vi.  9,  14.  It  may  be  remarked  here  that  Genesis  hesi- 
tates to  employ  the  phraseology  of  the  Kabalah,  Ayin,  the 
'  Xo-Thing,'  but  rather  prefers  the  Chaldrean  and  Egyptian  ex- 
pressions, Unknown  Darkness. — Gen.  i.  2  :  "  Darkness  was  on 
the  faces  of  Tahom."  If  Genesis  had  used  the  kabalist  lan- 
guage, Ayin,  it  would  have  betrayed  the  source  of  its  informa- 

1  Simon  was  charged  by  the  Christians  with  using  magic  art,  but,  as  in  the  evan- 
gel  of  Nicodemus  the  Jews  accuse  Jesus  before  Pilate  of  being  a  magician  (Supern.  Rel. 
I.  324),  we  can  afford  to  lay  these  charges  to  the  account  of  mutual  rivalry  and  partisan 
feeling.  In  such  cases  the  ancients  sometimes  lied.  Such  accusations  of  magic  were 
supposed  by  the  Jews,  doubtless  in  the  2nd  century,  to  have  been  correct. — ibid.  325. 
It  is  certain  that  on  the  supposition  that  Pilate  may  have  made  an  official  report  of 
events  so  important  in  their  estimation,  Christian  writers,  with  greater  zeal  than  con- 
science, composed  fictitious  reports  in  his  name  in  the  supposed  interest  of  their  re- 
ligion, and  there  was  in  that  day  little  or  no  critical  sense  to  detect  and  discredit  such 
forgeries. — ib.  327.     No  evidence  of  any  official  report ! 

-  The  Wisdom,  the  Daughter  of  God,  is  also  Male  and  Father. — Philo,  de  profugis, 
p.  458. 

;  The  Wisdom  is  the  Daughter  of  God,  and  Simon  Magus  testifies  to  the  existence 
of  the  Hidden  Wisdom  (of  the  Gnosis)  in  the  Kabalah,  both  in  and  before  his  time. — 
Proverbs,  viii.  1,  83,  27,  30. 


350  THE   GIIEBERS  OF  HEBRON. 

tion ;  and  the  Court  of  the  Highpriest  was  too  diplomatic  for 
that.  Although  there  is  kabalah  in  Ezekiel,  i.,  and  gnosis  else- 
where, it  would  be  going  tolerably  far  back  to  have  openly 
charged  Moses  with  kabalist  ideas  and  expressions.  It  was 
different  in  the  time  of  Simon,  for  the  kabalah  was  well  known 
in  the  2nd  century,  at  a  period  just  prior  to  the  writing  of  Her- 
mas,  who  held  that  the  Holy  Spirit  of  God  is  the  divine  power 
which  first  of  all  worked  in  the  person  (corpus)  of  Christ. — Hil- 
genfeld,  167  ;  Matthew,  iii.  11,  12,  16  ;  iv.  1.  The  God,  he  says, 
planted  the  vineyard,  that  is,  created  the  people  and  gave  it 
to  his  Son ;  and  the  Son  established  the  angels  over  them  to 
guard  them.  He  showed  them  the  paths  of  life,  giving  them 
the  Law  which  he  took  from  his  Father.  Hennas,  Sim.  v.  6, 
says  :  echeis  kai  tautes  tes  Paraboles  ten  epilusin.  See  if 
Matthew  xxi.  33,  38,  41,  has  not  a  similar  parable. — Mark,  xii. 
6,  9.  The  question  then  arises  which  of  the  two  treatises  is 
the  earlier.  Hennas  mentions  bishops,  presbyters  and  dia- 
cons ;  but  then  he  does  not  mention  Peter  nor  John,  nor  the 
name  of  any  apostle.  He  knows  none  of  the  names.  Before 
any  gospel,  except  the  general  '  good  tidings '  that  was 
preached  by  Budhist  and  Eastern  Saints,  there  were  saints, 
missionaries  and  apostles  noway  related  to  the  subsequent 
Christian  dispensation  ;  so  that  if  Hernias  and  the  Apokalypse 
do  not  know  the  name  of  a  single  Apostle  mentioned  in  the 
Gospels,  they  are  probably  of  earlier  date  than  the  Four  Gos- 
pels. It  is  not  a  case  of  the  mere  word  "apostles,"  for  the 
Didache  shows  that  there  were  enough  of  them  about.  The 
point  is,  did  Hernias  and  the  author  of  the  Apokalypse  know 
Peter,  as  the  Gospel  of  Matthew  does.  If  they  do  not  know 
him  they  are  reliable;  but  they  testify  to  a  period  when  the 
spurious  works,  that  do  mention  Peter,  did  not  exist.  Her- 
nias was  written  about  the  middle  of  the  second  century,  or  a 
little  earlier. — Supernat.  Relig.  I.  257. 

Vast  numbers  of  spurious  writings,  moreover,  bearing  the 
names  of  Apostles  and  their  followers,  and  claiming  more  or 
less  direct  apostolic  authority  were  in  circulation  in  the  early 
Church  :  Gospels  according  to  Peter,  to  Thomas,  to  James,  to 
Judas,  according  to  the  Apostles,  or  according  to  the  Twelve, 
to  Barnabas,  to  Matthias,  to  Nicodemus,  &c,  and  ecclesiastical 
writers  bear  abundant  testimony  to  the  early  and  rapid  growth 
of    apocryphal    literature. — Supernatural    Bel.    I.    292,     293. 


THE  CROSS,    CROWN  AND  SCEPTRE.  351 

Justin  refers  to  a  mythical  '  Acta  Pilati.'  Scholten  conjectures 
that  Justin  merely  referred  to  documents  which  tradition  sup- 
posed to  have  been  written,  but  of  which  he  himself  had  no 
personal  knowledge. — Supernat.  Religion,  I.  327,  328. 

It  is  not  difficult  to  believe  that  Justin  Martyr's  first 
Apology  was  the  genuine  work  of  a  Christian,1  but  that  it  was 
written  at  an  early  period  of  Christianism,  that  is,  according 
to  a  prior  Gospel  almost  identical  with  the  Gospel  according 
to  Matthew,  seems  barely  possible.2  It  testifies  to  the  comple- 
tion of  the  transjordan  system  (partly  Essene,  partly  Ebionite, 
partly  Kabalist,  partly  Messianic,  and  essentially  the  long- 
practised  work  of  the  Eastern  Saints  3  and  wandering  apostles) 
which  had  become  perfectly  organised  when  Matthew's  Gos- 
pel was  issued.  The  title  and  superscription  are  at  first  sight 
suspicious  ;  for  it  may  be  doubted  if  such  a  communication 
was  ever  intended  prior  to  a.d.  140  to  have  been  addressed  or 
presented  to  a  Eoman  Emperor. — Supern.  Rel.  I.  326.  It  is 
open  to  the  objection  that  it  is  the  first  work  in  which  the 
mistake  of  seeking  to  identify  Simon  Magus  wTith  Semo  Sanc- 
tus  is  found.  Again  Justin,  pp.  137,  139  uses  the  word  agnoia, 
and  Lucian  quizzes  it.  Again  the  Memoirs  he  uses  may  have 
been  apocryphal  evangelia. — Supernat.  Rel.  I.  312,  311-316, 
321,  324,  412. 

And  the  evil  demons  were  not  satisfied  before  the  Manifestation  of  the  Chris- 
tos  with  saving  that  the  before  mentioned  sons  were  born  to  the  Zeus,  but  after 
he  had  been  manifested  and  born  among  men  ;  and  after  they  learned  that  he 
was  prophesied  by  the  Prophets  and  knew  that  he  was  believed  and  looked  for 
in  every  people,  again,  as  we  before  showed,  they  put  forward  others,  Simon 
to  be  sure  and  Menander  from  Samareia,  who  also  having  performed  magian 
miracles  deceived  many,  and  yet  hold  them  deceived. — Justin  Martyr,  pp. 
157,  158.     Apol.  I. 

It  is  easy  to  see  that  this  is  an  argument,  and  a  late  one,  pro 
Christianis.     "  We  have  been  denounced  as  Christians,  but  it 

1  He  speaks  particularly  of  the  demons  and  eternal  punishment. 

2  There  was  an  existing  Christian  Ecclesia  when  Matthew,  xvi.  18  was  written. 
And  the  writers  of  the  Memoirs  tell  all  about  our  Saviour  Iesous  Christos. — Justin, 
Apol.  I.  33. 

3  All  through  the  Jordan  country  and  the  desert  were  wandering  pastors,  itinerant 
prophets  or  koraim. — Dnnlap,  Sod,  IL  pp.  xiv.  xxxii.  xxxiii.  34;  Isaiah,  xxix.  L9 ;  xl. 
3.  The  Sabians  baptized  Baptism  was  one  of  the  observances  in  the  worship  of 
Adonis  in  Mesopotamia  and  Arabia.  Those  initiated  in  the  Mysteries  of  Mithra  were 
baptized.— Dunlap,  Sod,  I.  139;    Movers,  I.  391  ;  Matth.  iii.  6,  11,  13. 


352  THE   GHEBERS  OF  HEBRON. 

is  not  just  that  the  good  is  hated." — p.  137.  There  is  nothing 
in  the  first  part  of  it  showing  that  it  was  an  address  to  Adrian, 
or  Hadrian.  The  superscription  may  have  been  put  to  it  in 
order  to  give  it  the  appearance  of  being  of  an  earlier  date  than 
it  really  was.     Here  it  is  : 

To  the  Autokrat  Titus  Ailianos  Adrianos,  Antoninos  Pius  august  Kaisar,  and 
Ouerissimus  son  philosopher,  and  Loukios  philosopher,  by  nature  son  of  Kaisar, 
and  adopted  of  Eusebes,  friend  of  learning,  and  sacred  colleague,  and  to  the 
entire  people  of  the  Romans,  in  behalf  of  the  men  from  every  nation  unjustly 
hated  and  abused  ;  Ioustinos  son  of  Priskos  the  Bakcheios,  one  from  Flavia 
Neapolis  of  Suria  Palaistine,  I  have  made  address  and  petition  of  them. — p.  135. 

The  Septuagint,  like  the  Targums,  moved  on  in  the  direc- 
tion of  Christianism !  Like  Matthew,  Justin  always  quotes 
from  the  Septuagint  Yersion.1  The  mere  fact  that  Justin  men- 
tions 'evangelia'  without  giving  the  name  of  any  one  of  them 
is  no  evidence  that  his  writings  are  not  of  later  date  than  some 
of  the  Canonical  evangels. — See  Sup.  Eel.  I.  308,  309  311. 
The  use  of  the  word  '  agnoia,'  if  it  proves  anything,  shows 
that  the  writer  may  have  been  living  about  the  time  of  Lucian, 
and  prior  to  Irenaeus.  His  mention  of  Simon  Magus,  Me- 
nander,  Markion,  shows  that  the  writer  of  Justin's  1st  Apology 
must  have  been  late  ;  since  Markion's  period  of  great  success 
lasted  ~  from  a.d.  154  to  180.  Moreover,  the  author  of  the  1st 
Apology,  p.  145,  says  that  "  Markion  is  even  now  still  teach- 
ing." Since  Hadrian  died  in  a.d.  138  and  Markion  rose  to 
fame  in  about  a.d.  154-166  it  was  nearly  impossible  for  Justin 
to  address  his  first  Apology  to  Hadrian  (dead  in  138)  and 
speak  of  Markion  as  '  now  still  teaching  '  in  154-166.  Hadrian 
died  before  Markion  reached  Kome  or  began  to  study  with 
Kerdo  (about  141  or  later).  Moreover  Hadrian  is  not  men- 
tioned in  the  aforesaid  Apology  until  the  last  page, — which 
may  have  been  added  later  by  some  partisan.  In  fact,  Adrian's 
name  is  only  named  in  the  2nd,  4th,  and  6th  lines  from  the 
close,  just  before  the  writer  gives  Adrian's  decree  concerning 
the   Christians.     Justin's  '  memoirs 3  of  the  Apostles  '   varied 

1  Supernat.  Rel.  I.  294.  Justin's  account  is  still  more  inconsistent  with  history 
than  Luke's.— ib.  I.  307,  308. 

-  Irenaeus,  III.  iv.  p.  243,  ed.  mdclxxv.  :  Markion  invaluit  sub  Aniketo.  He  came 
after  Kerdo,  who  came  to  Rome  in  the  episcopate  of  Huginus  (Hyginus)  the  eighth 
bishop,  in  137-141. — Irenaeus,  III.  iv.  242. 

:i  If  Justin  tells  the  truth  about  those  Memoirs  (apomnemoneumata)  then  there  must 
have  been  an  earlier  period  of  Christianism  about  which  we  can  know  but  little ;  but 


THE  CROSS,    CROWN  AND  SCEPTRE.  353 

persistently  and  materially  from  the  canonical  Gospels. — Sup- 
ernal Relig.  I.  302.  The  Canonical  Gospels  derive  the  De- 
scent from  David  through  Joseph  ;  but  Justin's  sources  derive 
it  through  Mary.  See  ib.  I.  306.  Justin  quotes  the  Apocry- 
phal Evangelia  (Supern.  Eel.  I.  403,  407,  411,  412).  It  is  true 
that  '  Supernatural  Religion,'  I.  p.  285,  concludes  that  the 
date  of  Justin's  First  Apologia  is  about  a.d  147;  but  the 
text  of  Irenaeus,  III.  iv.  pp.  242,  243,  says  ;  Cerdon  auteni 
qui  ante  Marcionem,  et  hie  sub  Hygino,  qui  fuit  Octavus 
Episcopus,  .  .  .  Marcion  autem  illi  succedens  invaluit  sub 
Aniceto  decimum  locum  episcopatus  continente.  Therefore, 
although  Markion  may  have  been  "  at  one  time  secretly  teach- 
ing, at  another,  making  public  profession,"  yet  he  grew  in  re- 
pute in  the  time  of  Aniketos  who  held  office  as  tenth  Bishop. 
Smith's  Dictionary,  III.  p.  819,  dates  Justin's  1st  Apology  a.d. 
150.  The  words  of  Justin,  pp.  145,  158,  Markion  a  certain 
Pontican,  who  even  now  is  still  teaching  (os  k<u  vvv  hi  Wt 
SiSclo-kwv)  and  '  xal  vvv  SiSao-Kei '  settle  the  point  that  the  later 
teaching  of  Markion  is  meant  :  because  Markion  became 
more  successful  in  the  time  of  Anicetus  who  was  Bishop  of 
Rome  from  a.d.  154-166,  twelve  years.  Consequently  the  date 
of  Justin's  First  Apology  must  fall  between  154  and  166. 
Therefore  the  appeal  to  Hadrian,  if  really  made  in  a.d.  138-9, 
the  time  when  Hadrian  died,  must  have  been  made  sixteen 
years  at  least  before  Markion  had  gained  his  reputation,  and 
at  a  time  when  the  Emperor  was  dying.  It  would  look,  then, 
as  if  '  Supernatural  Religion '  had  dated  Markion's  First  Apol- 
ogy too  early  by  seven  years.  Markion  came  to  Rome  and 
continued  to  teach  for  some  twenty  years. — Supernat.  Re- 
ligion, II.  80.  That  is  one  reason  why  the  superscription 
wears  a  doubtful  aspect.  Markion  is  said  to  have  recognized 
as  his  sources  of  Christian  doctrine,  besides  tradition,  a  single 
Gospel  and  ten  Pauline  Epistles.  But  as  his  own  Gospel  can- 
not be  found,  nor  reconstructed  out  of  his  bitter  antagonists, 
Tertullian  and  Epiphanius  (both  of  whom  are,  from  a  quasi 
proximity  in  time,  a  sort  of  argument,  in  connection  with 
Irenaeus  III.  iv.  p.  243,  for  the  later  date  for  Markion's  active 

this  is  clear  that  Matthew  had  some  motive  for  writing  that  Peter  was  the  Rock  on 
which  the  Ebionite  Ecclcsia  was  founded.    So  that  this  verse  must  be  an  interpolation, 
or  else  something  went  before  of  which  we  are  not  informed. — Hernias,  Parabole,  ix.  1, 
uses  the  very  word  Ecclesia. 
23 


354  THE   GHEBERS  OF  HEBRON. 

career),  and  as  some  have  opposed  the  idea  that  Markion  con- 
structed his  own  Gospel  in  part  out  of  the  Canonical  Luke, 
we  might  admit  in  Markion  a  knowledge  of  the  Paulinist  writ- 
ings ;  without,  at  this  stage  of  the  argument,  admitting  that 
Markion  knew  any  canonical  evangel  at  all.  The  singularity 
of  a  selection  of  Luke  instead  of  Matthew  is  in  itself  striking, 
for  Matthew  is  more  markedly  identified,  in  some  respects, 
with  Essene-Ebionite  aphorisms  than  Luke  is,  and  Markion  is 
nothing  if  not  first,  last,  and  altogether  an  Encratite.  Like 
Saturninus,  he  detested  marriage.  The  virginal  birth  in  Luke 
would  have  suited  him  no  better  than  the  proposition  con- 
tained in  Matthew,  iii.  16,  17.  The  real  question  is,  if  these 
two  Gospels  were  not  produced  until  after  a.d.  150,1  whether 
Markion  is  not,  in  that  case,  a  confirmation  of  the  fact ;  for  if 
Rabbi  Akiba  and  the  Jews  in  134-135  expected  a  Messiah  (in 
Barcocheba)  they  were  not  yet  prepared  to  admit  that  one  had 
come  in  a.d.  30,  and  the  ground  was  not  yet  prepared  for  the 
acceptance  of  a  canonical  Gospel !  They  were  looking  for  an- 
other/— Matth.  xi.  3.  Matthew's  Gospel  might  as  well  have 
discussed  the  attributes  of  the  Healer  on  Mt.  Sinai,  as  amid 
the  turmoil  and  excitement  that  prevailed  in  Judaea,  on  the 
Jordan,  and  in  Edom  too,  from  65  to  136.  Hence  the  arrival 
of  the  Great  Ascetic  in  Rome  between  139  and  142,  or  perhaps 
later,  may  be  fraught  with  historical  significance.  But  if 
Markion,  relying  on  the  fall  of  the  Jews  and  the  Angel  of 
Jerusalem  (see  Irenaeus,  I.  xxii.  xxiii.),  considered  this  an 
evidence  that  the  Angel  of  Jerusalem  was  not  the  Highest 
Deity,  what  prevented  his  concocting  a  description  of  the 
descent  of  the  Saviour  '  Mithra  Iesoua '  or  Malka  Messiacha 
in  human  appearance  merely,2  to  the  Galilaean  city  Kaper- 
naum,  that  might  serve  as  a  suggestion  to  the  canonical 
writers  ?  When  Markion  was,  there  was  no  canon  of  author- 
ised New  Test.  Scriptures.— Supernat.  Rel.  II.  81.  According 
to  St.  Luke  others  had  set  to  work  writing  gospels,  why  not 
Markion  also  ?  Of  course  he  wrote  from  the  ascetic  point  of 
view,  as  Matthew  and  the  Essenes  and  Ebionites  would  have 

1  as  '  Supernatural  Religion '  supposes.  Advenisse  Christum  ad  destructionem 
Iudaeorum  Dei,  et  ad  salutem  credentium  ei.  —Saturninus,  in  Iren.  I.  xxii. 

2  Doketic  Gnosis.  "  But  the  Saviour  Saturninus  demonstrated  (to  be)  unborn,  and 
incorporal  and  without  form,  but  a  man  apparently,  as  you  would  suppose." — Irenaeus, 
I.  xxii.  This  is  gnostic,  and  the  Apocryphal  Evangels  were  gnostic  also. — Sup.  Rel. 
I.  403,  411. 


THE  CROSS,    CROWN  AND  SCEPTRE.  355 

done,  and  Saturninus  did.  Those  Seven  Angels  were  consid- 
ered bad  Angels  in  the  Liber  Adami  or  Codex  Nazoria.  Sa- 
tnrninus  considered  them  bad  in  a.d.  125.  Is  there  any  reason 
why  Markion  should  not  have  shared  his  opinion  ?  Justin  in 
his  1st  Apologia,  p.  158,  mentions  Simon  (the  Magus),  Menan- 
der,  and  Markion.  Why  does  he  leave  out  Saturninus  who 
comes  next  in  order  ?  He  was  himself  late.  But  he  mentions 
Markion,  however,  the  legitimate  successor  of  such  opinions 
as  those  of  Saturninus,  particularly  that  the  Saviour  came 
without  a  body  !  Did  the  writer  of  Apologia  I.  decline  to 
strengthen  Markion's  case  ?  Now  the  connection  that  we  have 
here  substantiated  between  Markion  and  Saturninus,  and  which 
Justin  does  not  deny,  Irenaeus  by  his  way  of  writing  would 
never  lead  one  to  suspect.  But,  then,  he  was  a  missionary  to 
the  Gauls !  The  question  still  returns,  Did  Markion's  ideas  in 
any  way  contribute  to  induce  the  production  of  the  Gospel 
according  to  Matthew  ?  It  was  certainly  first  written  in 
Greek.  Markion's  high  personal  character  and  elevated  views 
produced  a  powerful  effect  on  his  time,  and  his  opinions  were 
so  widely  adopted  that  in  the  time  of  Epiphanius  his  follow- 
ers '  were  said  to  be  found  throughout  the  whole  world.2  An- 
ticipating the  results  of  modern  criticism,  Markion  denies  the 
applicability  to  Jesus  of  the  so-called  Messianic  prophecies.3 
The  mere  fact  that  the  Paulinist  i  does  not  follow  Matthew,  i. 
18,  20,  nor  Luke,  i.  35,  speaks  strongly  for  the  priority  of  some 
Paulinist. 

The  whole  course  of  Markion's  proceedings  implies  that  he 
put  no  great  faith  in  canonical  Gospels,  if  he  altered  them.  If 
Markion's  Gospel  was  a  more  original  and  authentic  work  than 
Luke's  (Supem.  Eel.  II.  108,  134)  we  may  have  to  admit  an 
earlier  status  of  Christianism  among  the  Oriental  Greeks  and 
preceding  the  canonic  Gospels,  a  Christianism  in  which  Sa- 
turninus and  Kerinthus  together  with  the  Kabbalist  Jews 
might  abide,  and  into  which  Messianists  could  enter,  with 
Philo  as  a  teacher.  Compare  Supernat.  Relig.,  II.  118,  lines, 
12,  17,   18,  19,  20 ;  120,  line   11 ;  123,  125.    .Markion  held  Paid 

1  Encratites,  Markion  had  no  need  to  tinker  Luke.  See  Supernat.  Rel.  II.  109, 
110. 

2  Supern.  Rel.  II.  80. 

3  ib.  II.  100.  There  is  a  complete  severance  between  the  Law  and  the  Gospel.— p 
106. 

4 1 .  Cor.  xii.  3 ;  Gal.  iv.  4. 


356  THE   GHEBERS  OF  HEBRON. 

to  be  the  only  true  Apostle ! — ib.  121.  Therefore  Peter  and 
James  must  have  been  (if  he  ever  heard  of  them)  inventions  in 
his  eyes,  possibly  some  of  the  members  of  the  body  of  Saints 
and  general  apostles,  or  else  imaginary  conceptions,  got  up 
for  theological  purposes  or  local  prejudices,  or  business. 
Markion's  text  contains  many  readings  which  are  manifestly 
superior  to,  and  more  original  than,  the  form  in  which  the 
passages  stand  in  the  third  Gospel.  We  are  indebted  to 
Markion  for  the  correct  version  of  the  Lord's  prayer.  The 
true  reading  was,  instead  of  '  Hallowed  be  thy  name,'  "  Let 
thy  Holy  Spirit  come  upon  us." — Luke,  xi.  13 ;  Sup.  Eelig.  II. 
126.  The  correctness  of  Markion's  Gospel  as  an  original  text 
versus  the  Synoptics  is  further  verified. — ib.  II.  130,  131. 
Markion's  Gospel  began  thus  :  In  the  15th  year  of  the  reign  of 
Tiberius  Caesar  Iesoua  '  came  down  to  Kapernaum  a  city  of 
Galilee.  Luke,  iv.  23,  without  any  previous  mention  of  Kefr 
Naum,  says: 

No  doubt  you  will  say  to  me  this  parable  :  Physician,  Heal  thyself ;  what- 
ever we  have  heard  taking  place  at  the  Kapharnaum,  do  here  too  in  thy  native 
place  ! 

In  Matthew,  iv.  13  also  the  Iesoua  is  described  as  beginning 
to  preach  at  Kapharnaum  in  the  mountains  of  Zabouldn  and 
Nephthaleim.  Assuming  that  Markion's  copy  is  older  than 
Luke's  or  Matthew's,  it  is  easy  to  see  why  all  three  agree  in 
making  Kapharnaum  the  beginning  of  the  Iesoua's  preach- 
ing. In  that  case,  Markion  would  have  set  the  example  for 
the  others  to  improve  upon,  using  however  an  earlier  text,  a 
Paulinist  copy.  He  came  down  to  Kapharnaum.— Luke,  iv. 
31.  Luke  evidently  was  embarrassed  by  taking  from  previous 
sources,  for  he  makes  Iesoua,  in  the  synagogue  at  Nazareth, 
refer  to  works  done  at  Kapernaum  before  any  mention  has 
been  made  of  his  having  preached  or  worked  wonders  there  to 
account  for  his  alluding  to  the  subject.  Markion's  Gospel 
represented  Iesoua  as  first  appearing  in  Capernaum,  then 
going  to  Nazareth  and  addressing  the  people  with  the  natural 
reference  to  the  previous  events  at  Capernaum.  That  Luke 
happens  to  be  the  only  one  of  our  canonical  Gospels  which 
has  the  words  with  which  Markion's  Gospel  commences,  is  no 
proof  whatever  that  those  words  were  original  in  that  work, 

1  The  Syrian  for  the  Greek  iPsous. 


THE  CROSS,    CROWN  AND  SCEPTRE.  357 

and  not  found  in  several  of  the  many  gospels  preceding-  Luke's. 
"It  seems  indeed  a  bold  thing  to  affirm  that  Marcion's  Gos- 
pel, whose  existence  is  authenticated  long  before  we  have  any 
evidence  of  Luke's,  must  have  been  derived  from  the  latter." — 
Supern.  Rel.,  II.  134.  It  is  more  simple  and  natural  to  sup- 
pose that  the  system  was  formed  upon  the  Gospel  as  Markion 
found  it,  than  that  the  Gospel  was  afterwards  fitted  to  the  sys- 
tem.— ib.  138.  Although  Markion  obviously  did  not  accept 
any  of  the  Gospels  which  have  become  canonical,  it  does  not 
1  >y  any  means  follow  that  he  knew  anything  of  these  particular 
Gospels.  As  yet  we  have  not  met  with  any  evidence  even  of 
their  existence  at  a  much  later  period.— ib.  II.  145.  We  must 
not  forget  the  date  of  Markion's  celebrity,  given  us  by  Iren- 
reus,  154-166,  12  years.  There  is  no  evidence  of  the  existence 
of  any  of  the  canonical  Gospels  at  a  later  period  than  166. 
Irena?us  knows  them  all  about  174  or  175,  apparently.  "  The 
fact  is,  however,  that  the  numerous  Gospels  current  in  the 
early  Church  cannot  have  been,  and  our  synoptic  Gospels  most 
certainly  are  not,  independent  works,  but  are  based  upon  ear- 
lier evangelical  writings  no  longer  extant,1  and  have  borrowed 
from  each  other.  The  Gospels  did  not  originate  full  fledged 
as  we  now  have  them,  but  are  the  result  of  many  revisions  of 
previously  existing  materials."  Almost  all  critics  are  agreed 
that  the  Synoptics  are  dependent  on  each  other  and  on  older 
forms  of  the  Gospel. — Supernat.  Rel.  I.  397.  It  is  also  evident 
that  the  doctrine  of  self-denial,  the  prominent  theory  of  the 
East  (which  is  the  legitimate  result  of  the  antithesis  of  Spirit 
and  Matter),  had  penetrated  the  inmost  convictions  of  this 
great  Ascetic,  and  that  he  met  it  in  every  evangel  that  existed 
between  Pontus  and  the  Jordan.  Death  ~  could  teach  him  that 
'  the  flesh  profiteth  nothing ! ' 

Justin  Martyr  not  only  quotes  from  the  Apocryphal  Evan- 
gelia  (as  above  mentioned),  but  Eusebius,  H.  E.  iii.  27,  says  of 
the  Ebionites,  using  only  the  '  Evangel  according  to  the  He- 
brews,' they  make  small  account  of  the  others  ;  and  the  author  of 
Supernatural  Religion,  I.  p.  423, 427, 428,  says  that  Justin's  quo- 
tations, where  they  resemble  passages  in  the  canonical  Gospels, 

1  We  might  infer  from  Justin,  Dialogue,  35,  51,  1st  Cor.  xi.  18-19  (Sup.  Rel.  413, 
414)  that  the  Paulinist  preceded  Justin.  The  sources  in  Asia  and  Syria  from  which 
the  Paulinist  drew  materials  for  his  Hellenist  Epistles  may  have  preceded  Justin, 

2  "  corpus  enim  natura  corruptibile  existk." — Iren.  I.  xxiii. 


358  THE  GHEBERS  OF  HEBRON. 

are  evidently  taken  from  the  Evangel  according-  to  the  He- 
brews.1 It  was  among-  the  earliest  Christian  communities 
generally  believed  to  be  the  original  of  the  Greek  Gospel  of 
Matthew.  Irenaeus  states  that  the  Ebionites  used  solely  the 
'  Gospel  according  to  Matthew.' — Iren.  I.  xxvi.  Sup.  Rel.  I.  423, 
424,  425.  Justin,  Apol.  I.  50,  states  that  after  the  Crucifixion 
even  his  friends  all  forsook  him  and  denied  him.  Matthew, 
xxvi.  56,  says  '  they  all  forsook  him  and  fled.'  Luke,  Mark,  and 
John  represent  the  disciples  as  being  together  after  the  Cruci- 
fixion. Justin  makes  no  mention  of  the  angels  at  the  sepul- 
chre.— S.  R.  I.  332.  There  is  one  way  of  freeing  Markion  from 
the  accusation  of  having  known  of  some  canonical  Gospel ;  we 
can  assume  that  he  used  the  word  Iesoua  in  its  literal  mean- 
ing only,  the  Saviour  ;  and  this  agrees  with  his  teaching.  The 
word  Capernaum  looks  as  if  Markion  had  read  Matthew  and 
Luke.  But  they  may  have  taken  the  word  from  him  if  they 
published  after  154.  His  views,  as  far  as  we  can  get  at  them, 
appear  not  dependent  upon  Gospel  accounts.  He  may  not  have 
needed  to  borrow.  Matthew,  xxvi.  29,  and  John,  ii.  3,  9,  are 
contra  Markion ;  therefore  not  extreme  ascetics,  as  Markion 
was.     Per  contra,  see  Matth.  xix.  12. 

There  are  some  differences  between  the  later  Mosaic  Juda- 
ism at  the  period  100  before  our  era  and  the  theology  of  the 
neighboring  nations  ;  but  the  resemblances  are  still  greater. 
It  must  be  remembered  that  a  vast  scribal  performance  had 
taken  place  which  intervened  between  the  Jewish  past  and  the 
Judaism  of  the  Old  Testament.  This  scripture  placed  the 
Jewish  religion  on  a  literary  basis,  which  systematised  the  re- 
ligion. The  system  worked  a  change  ;  for  no  great  scribe 
movement  of  that  kind  could  have  been  without  a  motive,  and 
the  motive  must  have  been  to  operate  a  change  of  some  sort 
in  the  previous  condition.  All  through  the  Hebrew  Bible,  in 
one  place  and  another,  here  and  there,  a  kind  of  Messianic 
feeling  crops  out  at  intervals.  Consequently,  according  to  the 
evidences  that  we  have  placed  side  by  side,  the  Hebrews, 
Egyptians,  Phoenicians,  and  Greeks  often  appear  closer  re- 
lated in  point  of  religious  theories  before  the  time  of  Alex- 
ander the  Great  than  they  do  in  B.C.  100  to  a.d.  50.  At  the 
time  of  the  Christian  era  Persian  influence  was  very  great  in 
Judaea  and  Jerusalem ;  and  Persia,  too,  looked  for  a  sort  of  a 

1  See  S.  R.  I.  299,  300,  302,  320-324,  379,  412,  414,  419,  420. 


THE  CROSS,    CROWN  AND  SCEPTRE.  359 

Messiah.  The  like  parallel  can  be  drawn  between  Judaism 
posterior  to  the  Pentateuch  and  the  Diasporan  Christianism, 
as  developed  by  the  New  Testament  and  the  papacy  at  Rome. 
A  change  of  some  sort  was  worked  in  its  exterior,  just  as  late 
Judaism,  after  Christ,  was  systematised  by  the  Talmud.  The 
policy  or  polity  of  the  Church  is  altered ;  even  the  older  doc- 
trines are  not  entirely  crushed  out.  The  Mourning-  for  the 
Adon  (the  dead  Sun)  is  not  entirely  suppressed  in  Ezekiel. 
But  the  effort  for  its  suppression  showed  its  continued  ex- 
istence. Just  so,  if  we  take  to  pieces  the  chapters  of  Moses 
and  the  Prophets  we  arrive  at  the  earlier  form  of  Jewish  re- 
ligious suppositions,  which  is  intimately  connected  with  the 
views  described  in  the  Mysteries  of  the  Egyptians,  Phoenicians, 
Syrians,  Greeks,  Babylonians,  and  vividly  drawn  in  descrip- 
tions by  the  Greek  dramatists.  Early  Judaism  was  recon- 
stituted under  a  pseudo-Moses.  So  Messianism  was  reformed 
under  Greek  influences  and  under  the  Bishops  of  Rome. 
Rome's  political  control  embraced  the  East  and  the  West. 
The  Roman  See  reformed  Christianism  on  a  corresponding- 
ly vast  scale,  as  the  Pauline  Epistles  and  Matthew,  xvi.  18, 
xxviii.  19,  exhibit. 


CHAPTEE  SEVEN. 

BEFOEE  ANTIOCH. 

"  Open  to  me  the  places  that  are  closed." 

The  Therapeutae  were  gnostic  Nazarenes,  and  consequently 
were  able  to  see,1  and  were  before  our  era. — Joel,  ii.  28  ;  Philo, 
Therap.,  1 ;  Luke,  i.  22.  "Without  any  physical  perceptions 
whatever,  the  soul  was  supposed  able  to  look  upon  and  see 
anything  it  pleased  in  heaven  above.  The  assumption  of  a 
soul's  mental  perception  (Intuition)  dispensed  with  bodily  or 
cerebral  vision.  This  doctrine  opened  the  way  for  a  large 
amount  of  well-meant  humbug.  Iao  is  the  mystical  name  of 
the  Sungod. — Movers,  I.  539  ff.  Iao  is  Adonis  and  Ab  Ram, 
Pater  excelsus  or  Ramas  the  Most  High  God  (Hesychius). — 
Movers,  I.  542.  Adonis  is  also  Dionysus.-  Adonis  the  Most 
High  God  is  followed  in  a  theogony  by  his  Son  Ouranos,  the 
Epigeios  (Terrestrial  Adam)  united  with  Earth,  whom,  as  usual 
formerly,  Saturn  follows  ;  from  which  it  follows  that  He  was 
considered  the  Primal  Being  (Urwesen)  corresponding  to  the 
Old  Bel  with  the  Taautha,  who  here  is  Berut  the  Venus  of  the 
Lebanon. —  Movers,  I.  544.  Among  the  Valentinians  (Gnostics) 
the  Aion  teleios  (complete,  perfect)  can  only  pass  for  a  copy  of 
the  Babylonian-Phoenician  Primordial  Being  ( — Movers,  545) 
the  Buthos  proarche,  propator. — Irenaeus,  Li.  1 .  With  this 
Aion,  compare  the  Ancient  of  Days  in  Daniel,  vii.  8,  14.  So 
that  Daniel  seems  to  be  exhibited  as  a  thorough  gnostic,  a 
leader  of  Messianist  gnostics.     Irenaeus   could  have  known 

1  The  Epopt  needed  no  eyes  to  see ;  no  brain  to  think  ;  psychical  perception 
sufficed. 

2  The  change  to  the  Christian  religion  seems  to  have  been  helped  on  by  the  ideas 
previously  taught  in  the  Mysteries,  and  more  or  less  taken  up  by  the  Jews  and  others. 
The  Dionysus  Mysteries  were  a  concurrent  factor  in  producing  that  mental  status  that 
predisposed  minds  towards  the  Resurrection  theory  and  Christian  sentiment.  The 
hand  of  man  appears  in  the  succession  of  ideas.  The  Old  Testament  was  as  much  a 
literary  work  as  the  "  Revise"  is. 


BEFORE  ANTIOCH.  361 

that  the  gnostics  preceded  Christianism,  and  therefore  were  not 
based  upon  it  in  any  way.  Justin  Martyr,  Dialogue,  p.  74, 
speaks  of  the  Father  and  Maker  of  all  things.  Justin,  78,  79, 
83,  mentions  the  Maker  of  the  heaven,  who  fastened  it  firmly, 
and,  as  the  Maker  of  all  things,  made  hard  the  earth  and  what 
is  in  it.  The  Babylonian  and  Jewish  Kabalah  preceded  the 
Christianism  of  the  gospels.  The  gnosis  was  Hindu,  Persian, 
Babylonian,  and  included  the  Egyptian  gnosis  as  exemplified 
in  the  writings  of  Hermes  Trismegistus,  the  Jewish  gnosis,  and 
whatever  of  these  was  infused  into  individual  Sabians,  Nazoria 
and  Ebionim.  The  Babylonian  Most  High  God  was  the  Ruler 
of  the  world,  Bel-Saturn  the  Kosmokrator.  He  was  the  God 
of  Life  ;  and  the  life  of  the  flesh  is  the  blood  thereof.  In 
Chaldaea  Saturn  was  supposed  to  be  located  in  his  castle  of 
fire.1  In  Arabia,  Dionysus  was  Fire-god,  Sun-god,  and  Life- 
god  Iachi  (Iacche)  and  Iacchos.  Movers,  I.  548,  reads  Iahoh 
(Iachoh  softened  from  the  aspirate  ch)  "  he  makes  to  live." 
The  "Adon  lives."  Lydus  de  Mensibus,  iv.  38,  74,  (speaking 
of  Dionysus)  says  that  the  Chaldaeans  call  the  God  Iao,  in- 
stead of  the  Intelligible  (Mind-perceived)  Light,  in  the  Phoe- 
nician language,  and  He  is  many  times  called  Sabaoth  as  the 
One  who  is  over  the  Seven  Orbits,  that  is,  the  Creator.  The 
Phoenicians  regarded  the  sunlight  as  a  spiritual  power  which 
issued  out  of  the  Light-principle,  the  Most  High  God  Bel- 
Saturn,  and  extended  over  the  Seven  Orbits.2  In  the  Chal- 
daean  theosophy  this  Intelligible  Light  is  an  efflux  emanating 
from  the  Intelligible  World,  the  Intelligent  Life,  the  Light- 
Aether,  out  of  which  the  souls  emanate,  and  to  which  they 
come  back  again,  purified  from  the  dross  of  the  senses  (flesh) ; 
they  are  borne  aloft  (carried  up)  by  the  Mediator,  who  is  called 
Bel-Mithra,  Zeus  (compare  Abel  Ziua  the  Shining,  Gabriel), 
that  is,  Zeus-Belus,  or  Intelligible  Sun,  Logos,  Onlybegotten,3 

1  Compare  Psalm,  1.  3 ;  Judges,  xiii.  20,  22 ;  Poimander,  I.  9  ;  Hermes  Trism., 
I.  9,  13. 

J  Movers,  I.  546-555. 

:(  According  to  Irenaeus,  III.  257,  the  Nicolaitans  (besides  some  views  of  a  Mar- 
kionite  description)  held  that  the  Christos,  who  continued  impassible  and  did  not 
suffer,  flying  back  again  into  his  own  Pleroma,  is  the  beginning  indeed  of  the  Only- 
begotten  ;  but  that  the  Logos  is  the  true  son  of  the  Onlybegotten.  This  is,  ap- 
parently, some  later  variety  of  the  Babylonian  theory  among  the  Ebionites  in  the 
2nd  century  of  our  era.  It  is  gnosis  any  way,  and  posterior  to  the  period  when 
the  Jews  (2  Kings,  xvii.  17;  xxiii.  5,  8,  12)  burned  incense  to  the  Stars,  like  the 
Arabs  prior  to  Islam.— Baethgen,  p.  112.     It  is  just  possible  that  the  theory  (in  the 


362  THE   GHEBERS  OF  HEBRON. 

and,  just  like  Philo's  Logos,  whose  theology  is  certainly  bor- 
rowed from  the  Chaldaean,  is  only  the  other  form  of  Bel- 
Saturn,  on  which  account  therefore  the  ideas  Bel-lad,  Bel- 
Mithra,  Bel-Saturn  and  his  copy  (photograph)  Sol-Belus  run 
together  (in  einander  iibergehen).  Now  that  this  is  Judaism, 
we  have  the  evidence  in  Damaskius  :  "  He  made  oath  tender- 
ing l  (calling  as  witness)  the  Rays  of  the  Helios  and  the  Hebrew 
God " :  2  "  the  Secret  Initiation  into  the  Sacred  Mysteries 
which  the  Chaldaean  celebrated  about  the  God  with  Seven 
Rays,  raising  up  the  souls  through  Him."  3  These  Mysteries 
were  well  known  to  the  ancient  divines,  the  blessed  theurgists, 
as  the  Emperor  Julian  calls  them.  This  God  Sabaoth  was 
father  of  the  worlds,  father  of  the  Aeons  (Times),  Creator  of 
the  Gods,  and  was  called  King. — Synesius.4  The  Sabian  Deity 
is  the  Spirit  of  the  Spheres  of  heaven. — Chwolsohn,  II.  451-3  ; 
Numb.  viii.  2.  The  '  Evangel  according  to  the  Hebrews  '  was 
written  in  the  Chaldaean  and  Syrian  language,  but  in  Hebrew 
letters.5  It  was,  then,  Chaldaean  in  form,  origin,  and  doctrine. 
— Rev.  iv.  5. 

Targum  of  Onkelos)  concerning  the  Merara  might  have  suggested  personae  divinae  an- 
terior to  the  Logos,  as  the  Babylonian  Bel-Mithra,  who  is  the  Onlybegotten  of  the 
Older  Bel.  Out  of  Babylon  the  Israelites  brought  the  first  germs  of  the  Kabbala. — 
Ermann,  24.  The  Tanaim  appeared  (according  to  Franck,  p.  38)  in  the  3d  century 
B.C.  See  Dunlap,  Sod,  II.  65,  70,  76,  88,  92;  Franck,  65,  249 ;  Hermetic  Books.  The 
Ancient  has  formed  all  by  reason  of  a  Male  (Kurios)  and  a  Female  (the  Kuria). — The 
Sohar,  III.  290  a ;  Gen.  ii.  23 ;  Job,  xxviii.  20,  21.  Job  here  mentions  the  Chochmah 
(Wisdom)  of  the  Kurios  (Christos)  and  the  Vinah  (Vena)  of  the  Kabbalah.  The  divine 
spirit  is  the  most  dominant  essence  of  the  soul. — Philo,  Quis  Heres,  11. 

i  ttptntiviov  =  "stretching  out,"  pointing  to,  "  shewing  at  a  distance,"  hence,  invok- 
ing, "  tendering  as  pledge."  To  a  Sabian  speak  of  the  number  7,  says  De  Sacy. — Chwol- 
sohn, II.  026.     Codex  Nazoria,  III.  155  has  the  7  Stellars,  with  the  Spirit  and  Messiah. 

2  Photius,  Bibl.  p.  339 ;  Movers,  552.  See  too  Ezekiel,  viii.  14,  16  ,  Numbers, 
xxv.  4 ;  psalm,  xix.  4,  Septuagint,  Vulgate,  versions.  IaO  is  the  Sun  in  the  different 
seasons,  closely  related  to  Adonis  and  Dionysus  as  autumnal  God.  See  Movers,  554. 
Bel-Iao  is  Mithra.— Movers,  553.  Bel  was  both  Saturn  and  Sol. — Movers,  I.  185.  Was 
not  Seb  (the  Egyptian  Saturn,  Seb,  Sev,  Dionysus-Sabi,  or  Sabos)  worshipped  in  Beer 
Sabah,  and  Asaph  (an  Arab  Deity)  in  Saphir  (Air  Asaph,  Ir  Shemes)  ?  Jacob's  Well, 
was  it  not  the  Well  of  Keb  ( Ai  Kab,  or  Ai  Keb)  ?  Jacob  being  the  Gabariel  or  Herakles 
of  the  Aaaqabaara  of  Chebron.  The  centre  of  temple-worship  was  changed  from 
Hebron  to  Jerusalem.— psalm,  ii.  6  ;  xliii.  5.  Before  that,  '  all  things  were  born  from 
Satarn  and  Venus.'  "Venus  cum  luna  in  domibus  et  finibus  Batumi. " — Clem.  Recog- 
nitions, c.  19. — Uhlhorn,  p.  51. 

3  Julian,  Orat.  in  Matrem,  p.  173.  Here  we  have  the  Chaldaean  God  of  the  Resur- 
rection of  souls. — Numb,  xxiii.  1 ;  Rev.  i.  13,  16  ;  xi.  11 ;  xix.  13. 

"  Dunlap,  Sod,  II.  30  ;  Spirit-Hist.  312. 

5  The  Nazarenes  continued  to  use  it  even  in  St.  Jerome'3  time.  —  Hieronymus  adv. 
Pelagian.  HI.  2  ;  Dunlap,  Sod,  II.  44,  45. 


BEFORE  ANTIOCII.  363 

The  Euphrates  and  the  Jordan  have  always  been  the  centre 
of  the  Sabian  Baptists.  To  a  Sabian  speak  of  the  number 
Seven.  See  2  Kings,  xxiii.  5,  where  incense  was  burned  in 
the  temples  on  the  High  Places  of  Iudah  to  Bal,  to  the  Sun, 
the  Moon,  and  the  Five  Planets,  the  Chaldaean  Seven  Rays 
of  the  God.1  For  many  centuries  this  Seven-rayed  Chaldaean 
Sabaoth  continued  to  possess  the  minds  of  both  Babylonia 
and  Iudea,  as  we  learn  both  from  the  Codex  Nazoria  and 
from  the  Apokalypse,  i.  13,  16,  ii.  1,  v.  6,  also  from  Julian 
(Orat.  v.  on  the  Mother  of  the  Gods,  p.  172)  concerning*  lad  the 
Seven-rayed  God  of  the  Chaldaeans,  the  Saviour  who  lifted  up 
the  soul  to  the  realms  on  high.2  The  Nazoria  were  on  the 
east  side  of  the  Jordan,  as  the  New  Testament  relates,  and  as 
Jeremiah,  ix.  26,  apparently  indicates,  when  he  refers  to  the 
uncircumcised  Sabians  dwelling  in  Amnion,  Moab,  Idumea 
and  the  remotest  corners  of  the  Desert.  Now  we  find  the 
Nazoria  after  the  Christian  era  living  in  Nabathaea,  Idumea, 
all  along  on  the  east  side  of  the  Jordan,  and  continuing  as  far 
north  as  Edessa,  Nisibis,  Harran,  Antioch,  and  Galatia  ;  so 
that  when  one  century  before  our  era  Isaiah,  xxix.  19,  says 
that  'the  Ebioni  of  Adoma3  shall  rejoice,'  we  are  placed 
among  the  Poor,  the  Essenes  and  Nazoria  ;  for  Epiphanius 
tells  us  that  the  Nazorenes  were  before  Christ,  and  knew  not 
Christ :  and  what  is  said  of  the  Nazoria  in  the  Desert  is 
equally  true  of  the  Ebionites,  for  they  lived  together  and  the 
two  names  are  names  of  the  Transjordan  and  Nabathaean  As- 
cetics.4 These  were  their  distinguishing  designations,  when, 
under  the  Baptism  of  John,  the  command  came  to  '  Go  out 
from  the  Great  Desert.'  If  these  Nazoria  had  not  gone  out  to 
Antioch  where  they  first  learned  to  be  called  Christians,  we 
might  to-day  have  to  look  in  vain  for  the  pope  of  Rome  and 
the  Church  of  England.  The  Codex  Nazoria,  like  the  Gospel 
of  Mutthew  when  describing  the  origin  of  the  Nazoraian  sect, 
supports  itself  upon  the  Baptism  of  John.5  All  that  live  in 
the  Desert  are  uncircumcised,  says  Jeremiah,  ix.  26.     So  that 

1  See  Rev.  iv.  5 ;  v.  C>. 

2  Movers,  Phonizier,  I.  550,  551  ;  Lydus,  de  mens.  IV.  38,  74,  98;  Cedrenns,  I.  p. 
2%  ;  Jerem.  viii.  1,  2,  vii.  0,  ix.  14. 

3  Edom.  The  Lebanon  is  mentioned  two  verses  earlier. — Isa.  xxix.  17.  Compare 
also  Calatians,  i.  17,  21,  22. 

4  Compare  Galat.  ii.  10. 

s  Matthew,  iii.  0,  13.     The  Mithra  baptism. 


364  THE   GHEBERS  OF  HEBRON. 

here  was  a  radical  difference  between  the  Jews  proper  and  the 
Sabians  or  Arabian  Nazorians  that  was  certain  to  manifest  it- 
self at  Antioch.1  Just  as  Matthew  carries  the  Iesua  back  to 
the  Baptism  of  John  at  the  Jordan,  just  so  Galatians,  i.  17 
carries  Paul  of  Tarsus  in  Kilikia  2  straight  back  to  the  Ara- 
bian3 Nazorians  for  confirmation  of  doctrine.  Standing1  firmly 
on  these  data,  we  are  authorised  to  look  beyond  the  Jordan 
for  Chaldaean  sources  of  Judaism,  Messianism  and  Christian  - 
ism.  Moving  from  the  east  of  the  Jordan  to  the  parts  around 
Sidon,  Edessa,  and  into  Kilikia  and  Galatia,  Antioch,  a  city 
filled  abundantly  with  Jews,  became  the  natural  focus  of  the 
Ebionim  and  Nazorenes  in  the  2nd  century  of  our  era. 

Remember  always  that  the  doctrine  of  the  existence  of  a 
divine  Saviour  (such  as  Osiris,  the  Spiritus,  Malach  Iesua  or 
Horus)  in  the  sun  must  have  preceded  the  idea  of  locating 
such  a  Saviour  in  the  human  form  divine.  The  Apokalypse 
and  Justin  Martyr's  works  are  simply  late.  They  both  have 
the  logos  doctrine  applied  to  Iesu.  Justin,  however,  has  a 
considerable  share  of  the  framework  of  Matthew's  narrative, 
which  the  Book  of  Revelation  has  not,  and  he  says  that  a 
John  wrote  the  Apokalypse.  The  author  of  '  Supernatural 
Religion  '  claims  that  our  Four  Gospels  are  later  than  a.d.  150. 
Christianism,  therefore,  must  somewhat  antedate  the  Apoka- 
lypse. The  question  is  if  it  antedates  Kerinthus.  Here  we 
have  to  weigh  the  testimony  of  Irenaeus.  The  least  preju- 
dice, or  substitution  of  the  word  Iesu  for  Salvator,  on  his  part 
might  spoil  his  testimony  and  have  a  tendency  to  pervert  his- 
tory. 

The  Primal  Father  produced  the  Intelligible  Sun.  There 
were  two  Bels,  the  first,  Saturn  ;  the  second,  the  Sun.  The 
main  social  facts  at  the  beginning  of  the  Christian  Era  were 
the  Babylonian  doctrine  of  the  Father  and  Son,4  the  Adonis 

1  Gal.  ii.  3, 11,  12,  16,  21  ;  Hi.  2,  18,  28.  Galatians  indicates  quite  a  late  stage  of 
the  Nazorian  religion. 

2  Gal.  i.  21. 

3  Rev.  xii.  1,  6,  carries  the  Woman  and  her  Son  (in  the  sun)  back  into  the  Naza- 
rene  Desert.  The  book  is  late.  Mentions  the  Saints  and  the  churches  of  Asia  Minor. 
Phileremos  men  gar  y  theia  Sophia. — Philo,  Quis  Heres,  25. 

4  Dimlap.  Vestiges,  p.  1S2.  The  Primal  Father  of  all  has  an  Onlybegotten  Son, 
who  is  himself  again  and  in  the  Trinity  takes  the  first  place  :  he  is  the  Creator  Bel,  the 
Revealed  Saturn,  the  mystical  Heptaktis  or  lad  of  the  Chaldean  Philosophy.  In  the 
Chaldean  Oracles  of  the  two  Julians,  the  two  Bels,  the  Older  and  the  Younger,  divested 
of  their  mythic  personality,  were  hymned  as  the  Old  and  New  eternal  Time.      Ac- 


BEFORE  ANTIOCH.  365 

religion  in  Judea,  Chaldea  and  Syria,  tlie  Dionysus  worship  in 
Arabia,  Syria,  Greece,  Egypt,  the  Messianism  in  Jerusalem's 
scriptures  and  the  myth  of  Osiris  Sauveur  in  Egypt :  in  the 
facts  of  the  moral,  intellectual  and  political  condition  of  con- 
temporaneous society  in  the  East  there  was,  in  consideration 
of  the  belief  in  miracles  and  a  very  lively  propagandism  by 
the  aid  of  wandering  pastors,  a  possibility  of  such  a  myth  as 
the  Messias-myth  taking  hold  of  the  Greeks  of  Asia,  some  of 
the  Jews,  and  not  a  few  Egyptians. 

Those  walking  in  Darkness  behold  a  Light  Great ! — Isaiah,  is.  2. 

The  Great  Mother  Tanat,  face  of  Bal. — Carthaginian  Inscription. 

Arise,  shine,  for  thy  Light  is  come  ! — Isaiah,  lx.  1. 

I  Ia'hoh,  thy  Saviour  and  Redeemer. — Isaiah,  xlix.  26. 

The  kingdom  of  the  heavens  is  at  hand  !— Matthew,  iv.  17. 

We  find  the  form  Adon  Tanat !  The  very  being  of  the  Deity  itself  appears 
in  Tanat. — Baethgen,  p.  56. 

And  Hera  '  made  him  live  again  ;  and  of  Luaios  2  with  outstretched  locks 

To  the  long  eyes  such  youthful  lustre  measured  out, 

If  ever  earthly  womb  so  great  a  form  produced. — Nonnus,  xxxv.  328. 

The  Great  Beneficent  King,3  Osiris,  is  born  !— de  Iside,  12. 

That  Father  issues  from  the  Most  Sacred  Ancient !  And  the  Wisdom  (Logos) 
will  be  discovered  out  of  Ayin.—  The  Sohar,  Idra  Suta,  vii.  §  208. 

The  Messiah  is  the  Son  of  the  Blessed  One. — Mark,  xiv.  62  ;  Dan.  vii.  13, 
14;   viii.  15,  16. 

He  that  acknowledges  the  Son  has  the  Father  also. — I.  John,  ii.  23. 

Above  all,  we  must  remember  that  the  heavy  hand  that  had 
crushed  Jerusalem  had  in  some  degree  deprived  the  Pharisees 
of  power.  If  Jerusalem  ha4  not  been  destroyed,  who  among 
the  Jews  would  have  ventured  to  write  that  the  Pharisees,  the 
proudest  sect  aud  the  most  powerful,  were  a  generation  of 
vipers  ? 4  To  take  the  religion  of  the  Initiated 5  out  of  their 
hands,  to  combine  it  with  Persian  and  Essene  doctrines,  to 
connect  it  with  a  man,  and  to  preach  it  to  the  uninitiated  and 
the  poor,  this  was  to  originate  a  Christianity.6    Was  there  a 

cording  to  Julian,  Emperor,  the  Supreme  Goodness  brought  forth  out  of  itself  the 
Intelligible  Sun,  the  ideal  prototype  of  the  sun. — Movers,  Phonizier,  265;  Dunlap, 
Vestiges,  p.  182;  Mark,  xiv.  61. 

1  From  Ar  (lunar  Fire,  the  Ashah). 

2  Compare  1  Sam.  xxv.  29.  Redeemer ;  from  Luo,  to  loose,  unbind,  release. 
Luaios  freed  from  the  bonds  of  Hades  and  Death. 

'■'  the  "  King.  "—Matthew,  xxv.  34 

4  Matthew,  iii.  7. 

B  The  peasant  girl,  at  that  very  time,  continued  to  sing  the  Adonis-Aoide". 

e  Paul  taught  that  Iesous  was  the  Power  and  Wisdom  of  God.— 1  Cor.  i.  24.     Justin 


366  THE   GHEBERS   OF  HEBRON. 

sect  of  the  Nazoria  called  Iessaeans  (as  Epiphanius  says)  ? 
Matthew  says  many  things  to  confirm  Epiphanius  in  this 
particular.  Matthew,  x.,  describes  them  as  Essaeans  ;  Matthew, 
xix.  12,  calls  them  eunuchs  (for  the  Essaians  were  celibate 
coenobites),  and  xxii.  30  declares  that  in  the  resurrection  and 
among1  the  Angels  in  heaven  there  is  no  marriage  !  This  is  as 
Essene  as  anything  Saturninus  or  Marldon  could  supply. 
What  clinches  the  matter  is  the  embarrassment  of  Epiphanius, 
who  tries  to  cover  up  his  tracks  by  deriving  the  word '  Iessaeans ' 
from  Iesse  (father  of  Daud),  and  the  effort  of  Matthew,  ii.  23 
to  find  the  word  Nazoria  (Nazorene)  in  the  '  necer '  of  Isaiah 
xi.  1.  The  word  Asaia  (physician)  is  the  root  of  the  word 
Iessaia  (healers),  and  the  words  zar  and  nazar  are  the  root  of 
Nazoria  (Nazarenes)  meaning  self-denial,  abstinence.  Compare 
Acts,  xxvii.  21,  which  mentions  Saint  Paul's  abstinence.  These 
embarrassments  of  Matthew  and  Epiphanius  (leading  to  false 
derivations)  are  proofs  of  a  desire  to  hide  and  cover  up  some- 
thing. 

Gnosis,  the  scientia  boni  et  mali,  was  in  Budhism,  in  Brah- 
manism,  and  among  the  Indian  Iatrikoi  before  Christ ;  it  was 
known  to  the  authors  of  the  Book  of  Genesis,  Deuteronomy, 
the  first  Book  of  Samuel  and  Isaiah  xlvii.  10  :  even  the  word 
gnosis  appears  in  the  Septuagint  in  the  meaning  which  the 
Gnostics  attached  to  it.  Plutarch  uses  the  expression  tov  be 
yivuxTKuv  to.  6'i/Ta,  the  knowing  the  primal  entities ,'  which  proves  the 
existence  of  the  gnosis  in  the  beginning  of  the  first  century,  at 
least  before  the  treatise  De  Iside  et  Osiride  was  written  ;  while 
the  Gospels  and  the  writings  often  ascribed  to  Paul  *  attest  the 
presence  of  the  gnosis  in  the  first  and  second  centuries.  The 
opposition  of  good  and  evil,  of  spirit  and  matter,  belong  to 
the  Persian,  Babylonian,  Jewish 2  and  Egyptian  gnosis.  The 
Jewish  Kabbalah  is  the  gnosis,  and  Munk  carries  it  back  to 
the  time  of  the  Exile  to  Babylon,  while  Lassen  traces  the  gno- 
sis as  far  as  India.  Arabia  had  an  abundant  share  of  it.  Ac- 
cording to  Irenaeus,  some  of  the  Gnostics  say  that  there  is  a 
certain  primal  light  without  end.  This  is  the  Ain  Soph.  This 
they  call  the  Father  of  all  and  First  Man.     Compare  the  close 

Martyr  identified  Iesous  with  the  Logos.— Justin,  p.  131,  134,  137,  ed.  1551-3.  Christ 
is  Logos-angel  and  Fire-angel  in  Exodus,  iii.  5. — Justin,  p.  160. 

1  The  hidden  treasures  of  Wisdom  and  Gnosis. — Colossians,  ii.  3. 

-  Philo,  Quod  deterius,  1. 


BEFORE  ANTIOCH.  367 

of  Ezekiel's  first  chapter,  also  Genesis  i.  2 ;  ii.  7,  15,  17,  21  ; 
and  Hippolytus,  I.  132,  who  states  that  the  serpent- worship- 
pers among-  the  Gnostics  honored  the  Man  and  the  Son  of  the 
Man.  They  said  also  that  the  Mind  is  His  forth-going-  Sod.1 
sent  out  by  the  Father,  and  that  he  is  Second  Man,  Son  of 
the  Man.2  Then  the  First  and  Second  Man  illuminated  the 
spirit  and  generated  Incorruptible  Light  from  Her, — the  third 
Male  whom  they  called  Christ,  Son  of  the  first  and  second 
Man  and  of  the  Holy  Spirit  the  first  Woman.3  This  is  in 
accord  with  the  Jewish  Kabalah,  because  the  King,  the  Logos, 
Adam  Kadmon  proceeds  from  and  out  of  Ain  Soph,  and,  in  the 
generation  of  the  Anointed  from  the  Holy  Spirit,  the  Pater 
acts  only  through  the  Filius  who  is  the  Logos  proforikos.  In 
calling  the  Son  "  Light  Incorruptible  "  the  Gnostics,  only  too 
strictly,  were  followed  by  the  Christians  in  their  Light  of 
Light,4  very  God  of  very  God.  Thus  from  the  relics  of  an 
ancient  civilization,  like  that  of  India,  proceeded  Judaism  and, 
finally,  Christianity. 

Siva5  is  the  only  Hindu  deity  to  whom  animal  sacrifices 
were  offered ; 6  they  were  offered  to  Osiris,  Dionysus-Iachoh 
and  the  Jewish  Moloch,  for  the  Jewish  religion  is  the  Diony- 
sus-Mithra  worship,7  with  its  baptism,  purifications  and  lustra- 
tions. Zeus,  the  Son  of  Saturn,  set  the  rainbows  in  the  clouds 
for  a  sign  to  men.8 

I  will  set  inybow  in  the  cloud. — Genesis,  ix.  13. 

The  divine  Sekra 9  wrote  with  his  finger  upon  a  stone  42  ques- 
tions for  Budha.10  Tables  of  stone  were  also  written  by  the 
finger  of  Alahim.11  These  resemblances  are  the  result  of  simi- 
lar ideas  in  India,  Greece  and  Judea.     After  listening  to  Bud- 

1  This  is  the  Logos  proforikos. 

2  Irenaeus,  I.  xxxiv.  Paris,  1075. 

3  ibid.  The  Great  Spirit,  Vishnu  in  the  form  of  a  fish,  threw  out  ionah,  the  Dove 
— an  emblem  of  the  spirit,  or  Bel  Herakles  Hermaphroditus. 

*  John,  i.  4,  5,  7;  ix.  5  ;  Luke,  iii.  38  ;  Gen.  i.  3,  4 ;  Isaiah,  v.  20 ;  ix.  2 ;  Dunlap, 
S5d,  II  24,  49. 

5  Mithra,  Dionysus,  Bagis  (Siva),  Baga  (God). 

fi  Lassen,  I.  924. 

'  Post,  Untersuchungen,  48  ff. ,  58  ff. 

•  Homer,  Iliad,  xi.  87,28. 
'  a  name  of  India. 

'"  Bcai's  Fah-Hian,  p.   111. 
11  Elohim.     Exodus,  xxxi.  18. 


36S  THE  GHEBERS   OF  HEBRON. 

lia's  sermon  five  hundred  blind  men  immediately  recovered 
their  sight.1  In  the  Clementine  Homilies  it  is  stated  that 
Peter  delivered  his  sermon  first,  and  the  healing-  followed  the 
sermon.  On  Sundays  the  Physicians 2  came  to  the  holy  places, 
sitting-  in  rows,  the  young  below  the  elders.3  The  Hindu 
Iatrikoi  had  the  theros,  or  elders,  and  appear  to  have  adored 
the  Sun.  Compare  the  magnificent  temple  to  the  Sun  at  Bal- 
bec — built  in  the  2nd  century. 

The  Sun  having  a  cognomen  to  be  both  Saviour  and  Herakles. — Pausanias, 
viii.  31,  7. 

But  let  not  any  one  suppose  that  he  is  that  Horrible  One  4  whom 
the  myths  describe,  but  that  Mild  and  Benignant  One  who 
completely  frees  the  souls  from  production  :  those  not  freed  he 
joins  to  other  bodies,  correcting  and  chastising  ;  but  also  as- 
cending and  raising  up  the  souls  to  the  world  perceived  by 
mind.5 

According  to  Julian,  the  Sun's  rays  have  the  property  of 
RAISING  (the  souls)  dp  on  high.  "The  Sun  draws  all  things 
from  the  earth,  and  summons  them  to  itself  and  makes  them 
germinate,  separating  the  bodies  by  the  life-kindling  and 
wonderful  heat,  I  think,  to  extreme  fineness  (subtility) :  and 
those  that  are  by  nature  carried  down  he  lifts  up.  And  such 
things,  I  say,  must  be  made  evidences  of  his  invisible  forces. 
For  the  one  who  thus  accomplishes  this  by  means  of  corporeal 
heat,  why  shall  he  not,  by  means  of  the  invisible  and  every 
way  incorporeal  and  divine  and  pure  ousia6  established  in  the 
rays,  draw  and  raise  up  the  fortunate  souls  ?  Therefore,  since 
this  light  appears  akin  to  the  Gods  and  to  those  that  desire  to 
be  lifted  up  (to  a  higher  place),  this  same  (light)  will  increase 
in  this  our  kosmos  (orderly  world)  so  that  the  day  is  greater 
than   the   night  when  the  King  Sun  begins   to   go  through 

1  Beal's  Fah-Hian,  p.  78. 

-  Therapeutae,  Iatrikoi,  Asaya,  Essaioi. 

3  Philo,  quod  omn.  prob.  liber,  §  12. 

4  The  torments  of  the  wicked  in  Hades  and  the  meads  of  the  pious. — Diodor.  Sic. 
I.  S6.     Dionysus  Bull-formed  in  Hades  brandishes  a  whip. — Nonnus,  xliv.  280. 

5  Julian,  Oratio,  iv.  p.  136.  Here  we  find  the  Hindu  and  Egyptian  conception  of 
hells,  punishment,  and  spiritual  existences  as  Gods,  and  the  fall  of  the  soul  into  matter. 
The  Jews  inherited  these  notions  from  the  East.  Plato  thought  that  the  Gods  were  in- 
corporeal animated  natures. — Apuleius,  on  the  God  of  Sokrates. 

0  fiery,  vital  essence. 


BEFORE  A  NT  IOC H.  369 

Aries,1  the  light  of  the  rays  of  the  God,  through  the  visible  and 
invisible  force,  has  been  shown  to  be,  by  nature,  able  to  carry 
up  ;  by  which  (power)  innumerable  souls  have  been  carried  up '-' 
having-  followed  the  most  brilliant  and  most  sunlike  of  all  per- 
ceptions, for  the  divine  Plato  praised  in  song-  such  ocular  per- 
ception not  alone  as  dear  and  useful  but  also  as  a  leader  to 
wisdom.3  And  if  too  I  should  take  up  the  unspoken  niysta- 
gogia  which  the  Chaldean  revealed  in  the  Bacchic  rites  about 
the  Seven-Rayed  God  4  bringing  up 5  the  souls  through  him,  I 
shall  say  what  is  not  known  and  very  unknown  to  the  vulgar 
herd  at  least,  but  well  known  to  the  blessed  priests.  There- 
fore I  will  say  nothing  about  them  now."6 

The  Mystery  of  the  Seven  Stars!— Rev.  i.  20. 

The  Mystery  of  God  the  King  !  " — Colossians,  ii.  2.  ed.  Lachmann. 

Behold,  I  will  send  my  Messenger,8  and  he  shall  prepare  the  way  before  Me  : 
and  the  Adon1'  whom  ye  seek  shall  suddenly  come  to  his  temple,  even  the  Angel 
of  the  Covenant. — Malachi,  iii.   1. 

The  Son  of  Dauid  does  not  come  until  that  impious  kingdom  (Rome)  shall 
have  extended  itself  over  the  whole  earth. — Talmud,  tr.  Ioma,  fol.  10,  1. 
Meuschen,  p.  19. 

From  heaven  the  King  shall  come,  enduring  through  ages — 

Only  think,  present  in  the  flesh,  to  judge  the  world.10 — Sibyl. 

Herakles  is  termed  Saviour.11  Metatron  is  called  Angel 
Iesua  ; 12  Gabriel  (Gabariel)  is  Hermes  (Logos),  Herakles  (Sav- 
iour), and  SuN-Angel,13  Adonis.  Hermes  is  Saviour  and  "  Best 
Angel."  14  Julian  says  that  Zeus  has  appointed  the  Goddess  of 
Wisdom  as  Guardian  to  Herakles  the  2wr?//3  tov  koo-^ov,  the  Sa- 

1  the  Lamb. 

2  raised  on  high,  exalted. 

3  Zeus  is  Son  of  Saturn  the  Spiritual  Life  to  which  the  souls  ascend.— Plato. 

4  Compare  the  nimbus  of  Apollo,  the  Seven  Rays  of  Dionysus,  and  the  Therapeute 
"glory."  The  Iao  and  Sabaoth  is  Dionysus,  whose  sacred  number  is  seven,  who  pre- 
sides over  the  orbits  of  the  7  planets. 

■  tu  heaven. 

6  Julian,  V.  p.  172. 

7  xptcrrdj. 

8  the  glorious  Adonis-Angel,  Adon  Ai. 

9  Saviour  Angel,  Great  Archangel,  the  Adonis-angel,  or  Audonai-angel. 
10  Sibylline  Books.     Gallaeus,  I.  327,  388,  389,  62S,  651. 

»  Movers,  p.    389;   Munk,  Palestine,  p.  522;    Nork,  Rabbin.  Worterbuch,  II.  165, 
169,  157,172.     He  is  the  Phoenician  Archal,  Archaleus,  ibid.  II.   165. 
19  Bodenschatz,  II.   191. 

13  Irenaeus,  L  xii.;  Rev.  i.  16,  IS  ;  xix.  13. 

14  Aeschylus,  ChoBphorae,  1  ;  Diodorus,  V.  341 

24 


370  THE   GHEBERS  OF  HEBRON. 

viour  of  the  world.1  Hermes  was  the  Great  Angel  of  the  Sa- 
bians.  The  Angel  Hermes  was  sent  by  Dios. — Hesiocl,  Frag- 
ment, I.  1.  Hermes,  that  is,  the  Logos  (Word). — Plutarch,  de 
Iside,  54.  For  Hermes  is  the  Logos. — Hippolytus,  p.  144.  The 
Logos  of  God  is  his  Son  (as  Ave  have  said)  and  he  is  called 
Angel  and  Apostle. — Justin,  Apologia,  II.  p.  160  (whether  Jus- 
tin wrote  it  or  not).  This  Wisdom  or  Logos  is  the  Oldest 
Angel,  the  Man  in  the  image,  according  to  Philo. — Philo 
Judaeus,  ed  Paris,  1552,  pp.  222,  231,  232  ;  Gen.  i.  26;  the  Sohar, 
I.  fol.  77,  col.  1 ;  V.,  fol.  137,  col.  4.  The  Angel  Gabriel  came  in 
the  Memra  (the  Word)  from  the  Lord's  face. — Jerusalem  Tar- 
gum  to  Gen.  xxxi.  24.  The  King,  the  Messiah  goes  out  from 
the  Garden  of  Eden.2  The  Messiah  dwells  in  the  5th  house  in 
the  Garden  of  Eden. — Beresith  Rabba  to  Gen.  ii.  9.  The  King 
himself  is  the  innermost  Light  of  all  Lights. — Rosenroth  Kab- 
bala  Denudata,  Sohar,  II.  fol.  3,  col.  3  ;  Aidra  Suta,  ix.  Your 
life  is  hidden  with  the  Messiah  in  the  God. — Colossians,  iii.  3. 
The  Sohar  (Aidra  Rabba,  x.  Aidra  Suta,  ii.  v.  Rosenroth) 
states  that  the  Most  Sacred  Ancient  is  hidden  and  concealed, 
that  the  Spirit  of  Life  will  issue  from  the  Hidden  Brain  of  the 
Ancient,  be  poured  out  on  the  King  Messiah,  and  that  men 
will  know  wisdom  in  the  time  of  the  Messiah.  By  the  inter- 
mediation of  the  Father  and  Mother,  the  spirit  of  the  Ancient 
of  the  Ancient  descends  on  the  Microprosopus.  The  Ancient 
most  sacred  is  hidden  and  concealed  and  the  supernal  wisdom 
hidden  in  that  Cranium  is  found  again  and  not  found. — Kab- 
bala  Denudata.  See  Dunlap,  Sod,  II.  70.  The  first  Way  is 
the  Secret  Wisdom  (the  Highest  Crown)  and  is  the  primitive 
Light  of  the  Intelligence,  and  is  the  first  Power  whose  ex- 
istence no  creature  can  conceive.3  Colossians,  iv.  3  speaks  of 
the  Mystery  of  the  Messiah.4 

At  the  end  of  Tohu  and  Bohu 5  and  the  conflux  of  waters, 
Iahoh  will  be  exalted  (id  est,  in  the  time  of  the  Messiah). — Sifra 
di  Xeniutha,  I.  §  24  (Kabbala  Denudata,  II.  p.  348).  The  Mes- 
siah is  named  Iahoh, — Eisenmenger,  Entdektes  Judenthum,  I. 

1  Julian,  Oratio  VII.  p.  220. 

2  Sohar,  II.  fol.  11.     Sod,  II.  1,  131. 

3  Meyer's  Jezira,  p.  1.     Compare  Proverbs,  viii.  1.  Hebrew  text. 

4  Colossians,  i.  26  declares  it  the  Mystery  which  has  been  kept  HIDDEN  from  ages 
and  generations  ;  Romans,  xvi.  25  calls  it  a  Mystery  kept  secret  in  Aionian  times ;  Col- 
ossians, iii.  3,  4,  mentions  the  Christos  concealed  in  the  God.     This  is  all  gnosis ! 

5  The  earth  was  tohu  and  bohu,  and  darkness  on  the  faces  of  the  deep. — Gen.  i.  2. 


BEFORE  ANTIOCH.  371 

216, 217.  Metatron,  his  name  is  as  the  name  of  his  Lord,  having 
been  created  after  his  image,  his  similitude. — Sohar,  III.  fol. 
91.  In  Judaism  the  Shekinah  was  the  spirit,  and  the  Messiah 
was  the  spirit  and  the  Shekinah. — Matthew  xvi.  27.  The  spirit 
is  the  God. — John,  iv.  24.  Bal  was  represented  with  a  dove's 
wing-s  and  tail  ;  Matthew,  iii.  16  sees  this  emblem  of  the  spirit. 
In  the  Ascension  of  Isaiah  (a  Jewish  Apokruphon,  of  about  the 
middle  of  the  2nd  century)  the  prophet  ascends  into  each  of 
the  seven  heavens  on  the  throne  of  each  of  five  finding  an 
Angel ;  but  in  the  sixth  heaven  there  was  no  throne ;  all 
praised  the  Father,  the  Son  and  the  'Holy  Spirit.'  These 
three  were  in  the  Seventh  Heaven.  In  the  '  prayer  of  Ioseph,' 
another  apocryphum  (mentioned  in  Origen,  philocalia,  cap. 
xxiii.  and  in  Ronsch,  Jubilees,  p.  332),  it  is  shown  that  Spirits, 
which  had  a  great  advantage  over  men  and  were  far  better 
than  the  other  souls,  descended  from  the  position  of  an  angel 
into  the  human  nature.  And  among  these  Spirits  the  Jewish 
Patriarchs  were  numbered,  for  Iaqab  (Jacob)  boasted  that  he 
prior  to  his  life  on  earth  stood  before  the  throne  of  God  and 
was  called  in  heaven  Israel,  as  the  "  man  who  sees  God."  Thus 
the  Patriarchs  were  Angels  that  had  become  flesh.  Gfrorer  to 
whom  we  are  indebted  for  this  shrewd  deduction  adds  :  "  Only 
the  Messias-Adam  was  considered  a  higher  nature  than  them, 
consequently  the  descent  into  this  world  was  for  him  still 
greater.  Therefore  (bei  ihin,  with  him)  intermediate  members 
were  assumed.  Such  are  really  found  in  the  Ascension  of 
Isaiah."  When  the  time  came  for  the  Son  to  go  down  into  the 
world  the  Father  says  to  him  (10.  7)  :  Descend  through  all  the 
heavens  to  the  firmament,  into  the  world  of  matter  (Korper- 
welt)  to  the  Hells  angel,  who  indeed  is  liable  to  the  Judgment 
but  not  yet  Judged.  Not  all  Spirits  know  thy  rank,  that  thou 
dost  dwell  with  me  above  the  seven  heavens  and  art  set  over 
their  angels.  And  with  heavenly  voice  I  will  call  up  the 
angel-hosts,  and  thou  wilt  assume  the  office  of  Judge  and  de- 
clare condemnation  against  the  Principalities  and  angels  of 
the  world  of  matter,  and  then  enter  upon  the  government  of 
the  world.  For  those  Spirits  had  lied  when  they  boasted 
"  Besides  us  is  no  God." — Hundert  und  em  Frage,  p.  2.  Com- 
pare the  Rebel  Angels  of  Jewish  (and  Persian)  gnosis  and  the 
Angels  and  Powers  of  the  Simonian,  Menandrian,  Kermthian, 
Karpokratian,  Basilidian,  and  Valentinian  gnosis  (Irenaeus,  I. 


372  THE   GHEBERS  OF  HEBRON. 

xx.-xxv.),  Colossians,  i.  16,  and  the  Book  of  Enoch.  This  was 
not  the  only  period  of  Semite  speculation !  According  to 
Gfrorer,  two  main  theories  underlie  this  extract  from  the  As- 
cension of  Isaiah.  It  was  intended  to  show,  first,  that  the 
Heavenly  Messiah  descended  gradually  from  one  stage  to  an- 
other into  the  finite  ;  second,  to  make  it  conceivable  how  all 
powers  of  the  world  and  of  hell  kept  so  quiet  when  in  the  per- 
son of  Iesua  such  a  terrible  visitor  for  the  wicked  came  down 
on  the  earth.  It  is  further  told  how  the  Son  descended  from 
one  heaven  to  another  and  how,  with  the  exception  of  the  first 
migration,  he  there  changed  form.  In  continuation  is  related 
how  the  Lord,  through  an  eighth  change  into  the  bosom  of  the 
Maria  became  man.  Many  details  therein  agree  with  the  ac- 
count of  the  first  evangelist,  several  others  not,1  whence  we 
have  to  infer  that  this  composition  was  made  at  a  time  when 
besides  the  evangelical  stories  others  independent  of  them  were 
in  circulation. — Hundert  und  ein  Frage,  p.  2.  Luke,  i.  1,  says 
that  many  had  written  before  he  wrote,  regarding  their  com- 
mon belief.  Consequently  we  must  conclude  that  besides  the 
Gospel  according  to  the  Hebrews,  the  Ascension  of  Isaiah 
and  the  Apokalypse  quite  a  number  of  other  Christian  works 
had  been  circulated  prior  to  the  appearance  of  the  4  Gospels. 
The  followers  of  Saturninus  were  akin  to  the  Nazorene  gnosis, 
denouncing  marriage  as  the  work  of  Satan.  Not  only  must 
they  have  taken  offence  at  the  birth  of  a  Messiah  2  as  an  actual 
son  of  a  man  named  Joseph,  but  they  naturally  would  prefer 
the  generations  of  the  heavens  to  the  generations  of  mankind. 

1  The  Messiah  shall  be  revealed  in  the  land  Galilee,  and  a  certain  Star  appearing  in 
the  eastern  quarter  will  swallow  up  Seven  Stars  in  the  northern  quarter. — The  Sohar, 
I.  fol.  119  ;  Bertholdt,  .56.  The  Messiah  appears  in  Galilee.— Matthew,  iii.  13  ;  iv.  18. 
The  Seven  Stars — Rev.  i.  15.  This  is  the  Messiah  Sabaoth — a  Chaldean  doctrine — Seven 
Lamps  of  fire,  Seven  Spirits,  Seven  Angels  about  the  throne  of  the  Logos.— Rev.  iv.  5. 

•  The  word  Mashicha  appears  in  the  Sulzbach  ed.  Sohar,  I.  fol.  75,  col.  291.  Mes- 
siah bears  the  sins  of  Israel. — Ialkut  Rubeni,  fol.  30  d.  in  Nork,  Real-Worterbuch, 
III.  p.  152.  The  Jews  led  the  way,  and  the  Christians  interpret  the  same  Messianic 
passages  that  the  Jews  did,  in  interpreting  the  Hebrew  Bible.  But  many  passages  in 
the  Hebrew  Bible  were  written  in  a  Messianic  sense  at  first.  Who  is  responsible  for 
that  ?  The  priests  and  temple  scribes  had  possession  of  the  Scriptures  before  Jerusa- 
lem's fall.  The  Apokalypse  shows  that  the  Jewish  doctrine  of  the  Seven  Lamps  on 
the  Golden  Candlestick  in  the  Holy  of  holies  was  the  Chaldean  Unspoken  Mystery  con- 
cerning the  God  with  Seven  Rays,  through  whom  they  raised  up  the  souls. — Julian,  v. 
p.  172.  This  is  the  Christos  of  the  Resurrection  of  souls.  The  Chaldean  God  Iao, 
often  called  Sabaf>th,  is  over  the  Seven  Orbits,  the  Creator. — Lydus,  de  mensibus,  iv. 
38,  74.     This  is  the  Heptaktis,  the  Messiah  of  the  Jewish  Sohar. 


BEFORE  ANTIOCH.  3*3 

It  is  perfectly  clear,  then,  that  such  people  could  never  have 
agreed  with  the  Ebionites  that  Joseph  was  the  actual  father  of 
Iesu.  This  accounts  for  the  spirital  incarnation  described  in 
Matthew,  i.  18,  iii.  16  ;  Luke,  i.  35,  and  for  the  expression  '  the 
Son  of  the  Man '  applied  in  the  Greek  Gospels,  while  Daniel 
calls  the  Jewish  Messiah  '  one  like  a  Son  of  Man.'  Before 
Creation  the  God  was  alone,  without  form,  without  likeness 
with  anything-  else.  But  after  he  had  created  the  form  of 
the  Heavenly  Man  (Adam  Olah)  he  made  use  of  it  as  of  a 
vehicle,  to  descend.  The  Highest  Cause  is  called  "  Without 
End."— Franck,  die  Kabbala,  126,  135,  ed.  Gelinek.  And 
Daniel  said  that  to  the  Ancient  of  Days  one  like  a  son  of 
man  ('  the  Son  of  the  Man,'  says  Matthew)  was  brought, 
and  there  was  given  him  dominion  and  glory  and  a  king- 
dom, that  all  people  and  nations  and  tongues  should  serve 
him — an  everlasting  dominion  which  shall  not  pass  away. 
Daniel  knew  the  Kabalah  of  Babylon !  So  did  the  Book  Sohar. 
The  Christian  dogmas  offer  numerous  relations  with  the  sys- 
tem of  the  Kabbalists.1  This  is  the  "  detection  of  the  mystery 
of  the  God,  Father  of  Messiah  (the  King)  in  whom  all  the 
treasures  of  the  Sophia  (Wisdom)  and  gnosis  are  concealed." 2 
The  Elect  and  Concealed  one  existed  in  His  presence  before 
the  world  was  created. — Henoch,  xlviii.  5.  The  Mystery  that 
from  the  beginning  has  been  hid  in  God. — Ephesians,  iii.  9. 
The  Mystery  hidden  from  the  ages  and  the  generations,  but 
now  manifested  to  his  Saints.3  For  through  him  (the  Son  in 
whom  we  have  the  redemption,  the  forgiveness  of  sins)  all 
things  were  created  in  the  heavens  and  upon  the  earth. — Co 
lossians,  i.  13,  14,  16.  This  is  the  Messiah  of  the  Kabalah  of 
the  Jews.  The  earliest  Judaism  of  the  Kabalah  held  that  the 
Messiah  takes  on  himself  (as  Saviour  Angel)  the  sins  of  the 
world.  John,  i.  29,  takes  up  this  idea,  and  repeats,  that  as 
Lamb  of  the  God  the  Son  carries  away  the  sins  of  the  world. 
It  is  the  Tradition  of  the  Kabalah  repeated  in  Christianism. 
The  Slain  Lamb  with  7  horns  and  7  eyes. — Kev.  v.  6.  Gnosti- 
cism has  borrowed  much  from  the  traditions  and  theories  con- 
tained in  the  Sohar.1    The  Sohar  is  the  fruit  of  many  centuries 

1  Mnnk,  Palestine,  567. 
a  Coloss.  ii.  2,  3. 

3  i.  '26. 

4  A.  Franck,  die  Kabbala,  Gelinek's  Uebersetzung,  p.  82. 


374  THE  OHEBERS  OF  HEBRON. 

and  many  generations  of  Kabalists.  Moreover  it  makes  no  re- 
ference to  the  Christian  religion.1  Simeon  ben  Iochai  himself 
says  that  he  had  predecessors  in  the  Kabalah. — The  Idra 
Rabba,  ad  initium.  He  calls  Eabbi  Akiba  his  teacher. — Schii- 
rer,  I.  570.     R.  Akiba  lived,  a.d.  100-130.— ibid.  I.  93. 

Isaiah,  xxix.  19  refers  to  the  original  Ebionites  and  Nazori- 
ans  in  Idumea.  Tertullian's  order  of  succession  was  probably 
accepted  from  Irenaeus,  literally,  in  the  cases  of  Karpokrates, 
Kerinthus,  and  the  Ebionim.  Both  make  the  same  charges 
about  all  three  in  regard  to  their  Opinions  (Haeresies)  respect- 
ing the  human  and  natural  birth  of  Iesu,  and  both  writers  say 
little  of  the  three  ;  but  that  little  shows  that  while  Kerinthus 
(who  in  many  particulars  agreed  with  Karpokrates)  was  in 
one  respect  differently  minded  regarding  the  Creation  of  the 
world,  all  three  were  clearly  strict  Judaizers,  observing  the 
Jewish  Law.  As  the  gnostic  Jews,  Samaritans,  and  Transjor- 
dan  Ebionites  were  often  further  scattered  than  Antioch,  Pella 
and  Moab  it  is  not  surprising  that  Tertullian  thought  the  Only 
Difference  between  Kerinthus  and  the  Ebionites  worthy  of 
mention  ;  but,  since  we  are  trying  to  discover  if  the  notion, 
that  there  was  a  man  named  Iesua  (a  Jew)  who  delivered  the 
sermons  and  Essene  admonitions  found  in  Matthew's  Gospel, 
is  not  as  late  as  a.d.  135-145,  it  is  desirable  to  note  the  rela- 
tions between  Kerinthus  and  the  original  Ebionim  beyond  the 
Jordan,  paying  rather  slight  regard  to  the  opinions  of  such 
Ebionites  (whether  converted  or  not)  that  Irenaeus  and  Tertul- 
lian were  lucky  enough  to  find  and  describe  seventy-five  years 
after  Kerinthus  who  is  dated  about  115  by  '  Antiqua  Mater.' 
The  placing  of  the  Ebionites  next  in  order  after  Kerinthus 
tends  to  put  them  one  hundred  years,  or  more,  later  than  their 
true  date,  because  the  Ebionites  of  Irenaeus  I.  xxvi.,  are  as 
late  as  a.d.  139  185,  perhaps  later.  The  Ebionites  were  Juda- 
ist  gnostics  adhering  to  the  Law  of  Moses  (Matthew,  i.  1,  2  ; 
xii.  3 ;  xvii.  3,  4  ;  xxiii.  3  ;  Mark,  vii.  10  ;  Luke,  ix.  33  ;  xvi.  31 ; 
John,  v.  45)  differing  from  Kerinthus  in  the  belief  in  El  (their 
God).  Otherwise,  the  gnostic  Kerinthus  was  very  much  like 
them,  except  about  the  Christos  ;  as  they  used  only  the  Gos- 
pel of  Matthew  in  the  time  of  Irenaeus. 

When  we  light  upon  so  many  Supreme  Deities  as  we  find 
in  the  Levant  from  Egypt  to  Persia,  India  and  China,  is  not 

>  ibid.  94,  95. 


BEFORE  ANTIOCII.  375 

the  abstraction  the  unit  (TO  "ON)  by  the  philosophers  of  the 
orient  as  much  a  piece  of  gnosis  as  the  rest  ?  It  is  the  Ayin 
(Nil)  of  the  Kabalist  religious  philosophy.  And  the  same  with 
the  "  das  Brahman,"  unit  of  the  Brahmans.  Then  we  find  the 
Monad  from  the  unit  ;  then  comes  the  Babylonian  doctrine  of 
the  "  Father  "  and  the  "  Son."— Kenrick,  Egypt,  I.  303;  Cory, 
Anc.  Fragm.,  253,  254;  Proclus  in  Tim.  242.  Consider  the 
doctrine  of  One  God,  found  by  Pierret  to  have  existed  in 
Egypt,  consider  the  doctrine  of  the  resurrection  implied  in 
the  narrative  of  Osiris,  regard  with  wonder  the  divine  godlike 
statue  of  Sarapis  in  all  its  majesty  ;  and  the  conclusion  is  nigh 
that  mankind  in  the  orient  has  known  how  to  create  its  own 
abstractions  and  manufacture  its  Gods,  Powers,  Thrones,  Lords, 
its  Angels,  and  all  the  rest  of  its  gnosis.  The  Ebionites  did 
not  regard  the  Christos  as  begotten  from  the  God,  but  as  cre- 
ated superior  to  the  Archangels,  greater  than  they,  and  Lord 
of  the  Angels.— Epiphanius,  xxx.  16.  The  angels  came  to  and 
served  him.— Matth.  iv.  11.  The  Ebionites  of  St.  Matthew  (the 
Iessaians)  did  not  forbid  wine  ;  but  rejected  Paulinism.— Matth. 
vi.  25  ;  x.  5,  6. 

The  earlier  Ebionites  of  the  first  century  and  those  of  the 
time  of  Epiphanius  agreed  with  the  idea  of  Kerinthus  as  to  the 
Christos  ;  but  when  the  idea  was  given  out  that  Iesu  and  the 
Christos  were  one  (Acts,  ix.  5),  it  brought  about  a  disagree- 
ment with  more  than  Kerinthus.  To  regard  the  Jewish  Mes- 
siah as  a  man,  a  son  of  Dauid,  agrees  with  what  the  Hebrew 
Bible  said.  Isaiah,  lxiii.  8,  speaks  of  a  Salvator,  Exodus,  iii. 
2,  4,  14,  and  Genesis,  xxxi.  11,  13,  mention  the  Angel  of  the 
Lord  as  God  ;  but  Isaiah,  lxiii.  9,  speaks  of  '  the  Angel  of  His 
presence '  as  the  Saviour,  and  Judaism  had  its  "  Angel  Iesua  " 
the  Saviour  Angel.  Then  Saturninus,  Karpokrates,  the 
Nazoria  and  the  Ebionites  beyond  Jordan  and  in  Idumea  could 
all  believe  in  an  Angel  Iesua,  the  Logos  or  Oldest  Angel,  the 
'■Kingly  Power  "  (of  Philo)  and  "  the  Merciful  Power"" of  the 
Supreme  Being.  The  Jews  that  followed  the  Hebrew  Bible 
were  gnostics,  and  so  were  the  Essenes,  Iessaioi,  and  Nazoria 
beyond  the  Jordan.  Tertullian  holds  out  Hebion  (the  Ebionim, 
Hebioni)  as  considering  Iesu  a  mere  man,  which  some  of  the 
later  Ebionites  might  have  said  in  the  time  of  Irenaeus  in  re- 
ply to  their  opponents  who  called  him  "  the  Son  of  the  God  ;  " 
but,  whether  as  Jews  or  Judaizers,  they  would  not  have  called 


376  THE  GHEBERS  OF  HEBRON. 

'  the  Angel  Iesua  '  a  mere  man.  According  to  Tertullian, 
Saturninus  held  that  an  Unborn  (innascible)  Power  abode  in 
the  boundless  realms  on  high,  but  that  the  angels  made  the 
world  below.  Saturninus,  in  connection  with  the  doctrine  of 
the  resurrection  of  the  dead,  undoubtedly  claimed  the  presence 
angel  as  a  Salvator,  as  Tertullian  calls  the  presence  angel  (of 
Isaiah,  lxiii.  8,  9)  the  Christos  (the  Jewish  Messiah).  But  to  an 
Essene,  an  Ebionite,  or  a  Nazarian  Iessaian  no  human  nature 
could  be  associated  with  the  Angel  Iesua,  the  Salvator  of  the 
souls  of  the  deceased;  consequently  such  persons  would  not 
believe  in  the  humanity  ascribed  to  the  Salvator  after  Pauline 
Epistles  appeared.  St.  Paul  not  only  wrote  against  the  Law 
given  through  Moses,  but  spoke  of  a  '  Crucified  Messiah,'  which 
would  naturally  be  as  distasteful  to  the  transjordan  Ebionites 
as  the  crucifixion  of  Philo's  Logos  or  the  Archangel  Gabriel ; 
as  they  were  not  beings  of  flesh  and  therefore  could  not  be 
crucified.  Karpokrates  in  Antioch  held  that  there  was  a 
Highest  Power,  the  Chief  of  the  Powers  above.  So  far,  there 
is  no  denying  a  resemblance  between  his  doctrine  of  the  Pow- 
ers and  that  of  Simon  Magus,  Menander  and  Saturninus. 
Saturninus,  Karpokrates,  Kerinthus  (and  perhaps  the  peoples 
in  Edom  and  beyond  Jordan),  maintained  that  the  angels 
created  the  world  of  mankind.  The  story  was  afloat  that  some 
of  the  angels  had  descended  to  marry  women. — Gen.  vi.  2. 
Kerinthus  held  that  the  Jewish  Law  was  given  by  angels,  and 
described  the  God  of  the  Jews  as  an  Angel.  At  all  events, 
Jerusalem  had  been  destroyed!!  Tertullian  represents  the 
Ebionites  in  the  Desert  as  holding  themselves  bound  by  the 
Law  of  Moses,  and  the  Gospels  describe  an  adherence  to  this 
Law.  The  New  Testament  three  earliest  Gospels  agree  with 
the  Ebionites  (of  Irenaeus,  I.  xxvi. ;  the  blessed  Poor)  in  claim- 
ing that  the  world  was  made  by  the  God,  not  by  the  Angels. 
We  find  the  entire  Iessaian,  Nazorian,  and  Ebionite  disposition 
made  clear  in  Matthew's  Gospel  and  the  Book  of  the  Acts  of 
the  Apostles.  Their  disposition  was  clearly  Essene.  The 
Angel  Iesua  of  Moses  or  Isaiah  was  a  Salvator,  perhaps  a 
Messiah,  but  not  a  man  ;  although  Philo's  Logos  perhaps. 
Irenaeus  and  Tertullian  wrote  at  the  end  of  the  Second  Cen- 
tury, after  Justin  Martyr's  works,  the  Pauline  epistles,  and  the 
Four  Gospels  had  already  appeared.  Of  course  they  sided 
with  Justin  Martyr,  St.  Paul,  and  the  Four  Gospels  rather 


BEFORE  ANT  IOC H.  377 

than  with  the  Gnostic  Nazorenes,  Ebionites,  the  Law  of  Moses, 
Saturninus,  Karpokrates,  Kerinthns,  or  the  Markionites.      But 
Tertullian  failed  to  see  that  in  identifying-  the  Jewish  Messiah 
with  the  Saviour  Angel  (the  Christos  of  Antioch)  he  is  really 
sustaining-  the  Jewish   doctrine  of  the  Angel  Iesua  and  the 
primitive   Ebionite   belief.      Tertullian   charges  that   a   man, 
whom  he  considers  Philo's  Logos,  Salvator,  and  a  human  being 
all  at  the  same  time,  was  named  Iesus,  while  Jews,  Ebionites,i 
and  Nazoriau-Iessaians  had  all  the  time  previous  been  calling 
their  Nazorene  Saviour  Angel  by  the  name  Iesua.     Matthew,  i. 
21,  translates  the  word  Iesous  (which  is  Iesoua,  with  a  Greek 
ending)  to  mean  Saviour,  Saviour  of  his  people.      The  Gnostic 
Jews  held  that  Iesua  meant  the  same  thing,  the   Saviour  of 
souls.     They  gave  the  name  to  their  Saviour  Angel,  not  to  a 
man.     After  the  year  145-156  the  4  Gospels  were  written  in 
Greek  ;  a  new  face,  a  later  phase  of  doctrine,  had  been  put  on 
the  question  of  the  resurrection  of  souls,  while   Jews,  Nazo- 
renes, or  Iessaians  had  continued  to  hold  earlier  doctrines  that 
some  Paul  of  Tarsus,  some  denizen  perhaps  of  Asia  Minor  or 
of  Antioch,  or  of  Arabia  Transjordane,  had  discarded  in  favor 
of  the  theory  of  a  Crucified  Messiah  or  Saviour,  whose  Besur- 
rection  would  go  far  with  the  credulous  people  of  Asia  Minor 
to  confirm  the  questioned  doctrine  of  the  Eesurrection  of  the 
dead.— Acts,  iv.  32;  v.  17  ;  xiv.  4  ;  xix.  3,  4;  xxiii.  6.  Acts,  xxiii. 
6  holds  the  bottom  of  the  whole  theory  to  be  the  Eesurrection 
question  among  the  Nazoria  of  John  the  Baptist  and  the  Ies- 
saeans.     The  succession  and  order  of  Nazorian  gnostic  doctrine 
is  suggested  by  the   author  of  "Supernatural  Eeligion  "  in 
three  volumes,  who  has  suggested  that  the  "  Evangel  of  the 
Hebrews  "  was  followed  by  our  "  Four   Gospels,"  which   ap- 
peared later  than  the  first  half  of  the  Second  Century.     The 
Ebionites,  Karpokrates  and  Kerinthus  were  all  three  Judaist. 
All  three  were  Syrians.     All  three  are  charged  by  later  Church 
writers  with  one  especial  error,  that  Jesus  was  born  like  other 
men.     Epiphanius  says  the  same  thing.     Eemember  that  the 
Jews  did  not  regard  the  Angel  Iesua  as  a  man,  but  as  higher 
than   an   Archangel.     Irenaeus   and   Tertullian   were   seventy 

1  Tertullian  says  that  Ehion  too  sets  forth  the  Law  (of  Moses)  to  exclude  the 
Gospel  and  vindicate  Judaism.  What  could  he  do  ?  When  the  Temple  was  destroyed 
the  Bible  and  its  Law  remained.  It  was  his  education,  all  he  knew,  and  the  Gospel  had 
not  yet  been  written. 


378  THE   GHEBERS  OF  HEBRON. 

years  later  than  the  Antioch  heretics,  and  as  these  last  differed 
from  Tertullian  and  had  followers,  and  as  the  Church  of  the 
West  followed  the  Four  Gospels,  it  was  necessary  to  infer  or 
say  something'  against  them  in  a  controversial  way.  Irenaeus 
and  Tertullian  both  were  Western  men  in  their  Church  in- 
terests. In  writing  for  this  Western  Church,  no  charge 
against  Karpokrates  and  Kerinthus  was  likely  to  be  so  effect- 
ive as  this  one,  that  they  considered  Iesus  the  son  of  a  human 
father  and  mother.  Now,  as  the  Jews  and  Judaists  regarded 
the  Angel  Iesua,  their  Salvator,  as  an  Angel,  just  as  Philo 
Judaeus  describes  the  Merciful  Power  of  the  Logos,  and  as 
Irenaeus  relates  briefly  that  Karpokrates  and  Kerinthus  were 
in  sympathy  with  the  Judaists,  it  is  just  possible  to  believe 
that  they  had  not  heard  in  a.d.  115  or  108  of  Iesu  as  a  7nan,  but 
may  well  have  heard  of  a  Saviour  Angel  Iesua ;  since  Isaiah, 
lxiii.  9  mentions  such  an  angel  and  Philo  Judaeus  calls  the 
Logos  the  Oldest  Angel,  the  Great  Archangel  of  many  names, 
and  speaks  of  his  kingly  Power  as  well  as  of  his  Merciful 
Power, — Powers,  Thrones,  Dominions  and  Principalities  being 
Judaist  or  Sabian  designations  of  ranks  of  Angels.  The 
Pauline  writer  even  speaks  of  the  worship  of  Angels,  and  the 
Essenes  made  an  especial  mystery  of  the  names  of  their  An- 
gels. 

Outside  of  the  Old  Testament  lay  a  tremendous  fund  of  the 
unwritten  gnosis  of  that  period.  A  certain  man  named  Simon 
had  been  previously  in  the  city  (Samaria)  using  magism  and 
driving  out  of  their  senses  the  people  of  the  Samaria,  saying 
that  '  there  is  a  certain  one  himself  great.'  To  whom  they 
were  all  devoted  from  little  to  great,  saying,  '  This  is  what  is 
called  the  Great  Power  of  the  God.'— Acts,  viii.  9,  10,  11.  Si- 
mon had  been  for  a  considerable  time  teaching.  The  Clemen- 
tine Eecognitions,  I.  72  ;  II.  7  call  this  one  "  the  supreme 
Power  of  the  High  God  who  is  superior  to  the  Maker  of  the 
world." — Movers,  I.  558.  Simon  must  have  been  a  leading 
Gnostic!  But  must  not  the  scribe  who  used  the  expression 
El  Elion  (the  Most  High  God)  in  Genesis,  xiv.  18  have  also 
been  something  of  a  gnostic  ?  He  certainly  had  the  idea  of 
the  Oldest  or  Greatest  Angel  such  as  Philo  Judaeus  gives  it 
and  as  we  find  it  in  Genesis,  xxii.  14  ;  Exodus,  iii.  2,  4,  14.  The 
Clementine  Recognitions  here  give  the  very  doctrine  of  the 
Gnostics,  while  Philo,  Genesis  and  Exodus  evidently  imply  a 


BEFORE  ANTIOCH.  379 

knowledge  of  the  theory  of  orders  of  Powers  and  Angels.  This 
theory  is  the  theory  of  the  gnosis  and  kabalist  tradition.  Ac- 
cording to  Movers,  I.  557,  this  Elion  is  Iao  who  is  over  the 
Seven  Orbits,  id  est,  the  Chaldaean  and  Phoenican  Iao  de- 
scribed in  Exodus,  xxvii.  17,  18,  and  Rev.  i.  13,  16.  Here  is  the 
Greatest  Power;  this  is  the  Word!  Movers,  557,  indicates 
that  this  Iao  or  Elion  was  adored  by  the  Samaritans  in  con- 
junction with  the  Israelite  Iahoh, — which  view  seems  con- 
firmed in  the  first  chapter  of  the  Book  of  Revelation.  While 
Philo  and  the  Nazorians  in  their  speculations  regarded  the 
Deity  as  Life  and  Mind,  the  'I  am'  of  the  Hindus  and  Jews, 
they  knew  nothing  about  either  except  to  write  their  own 
ideas  about  them.  But  Iahoh  is,  like  Iao,  an  unspoken  mys- 
tery (only  the  priests  could  read),  a  mystic  Name, — the  name 
of  Life.  Philo  divides  this  divine  Source  (Life)  into  two  per- 
sons. So  did  the  Babylonians.  So  does  John,  i.  1,  viii.  18, 
19,  42,  x.  30,  xiv.  G,  7,  9.  The  relation  of  the  Chaldaean  Father 
and  Son  is  not  unfitly  expressed  in  John,  xiii.  3,  xiv.  9.  He 
who  has  seen  me  has  seen  the  Father,  expresses  the  relation 
borne  by  the  Chaldaean  Logos  (Mithra  Sabaoth)  to  the  Chal- 
dean Unknown  God. 

In  the  worship  of  the  Lord  Iahoh  there  were  eunuchs  in 
the  Jewish  Temple  (Isaiah,  lvi.  3,  4,  5)  and  in  the  rites  of  the 
Lord  Adon  (Lucian,  Dea  Syria,  15  ;  vol.  iv.  p.  2G7)  at  Byblus  in 
the  2nd  centuiy  of  our  era  eunuchs  symbolised  the  Adon  Lunus. 
— Gen.  ii.  23.  Hermes  Trism.  I.  9 ;  Parthei,  p.  4.  Starting, 
then,  from  the  Sun  (Asar,  Asari,  Osiris),  and  Luna  (Ashah,  Issa 
Isah,  Isis,  Astarta,  Vena)  from  the  Adon  and  Venah  of  the  Le- 
banon (Ezekiel,  viii.  5,  14)  with  the  numerous  deities  of  the 
Planets  and  Stars,  the  oriental  philosophy  inferred '  back  of 
the  Sol  and  Luna  (compare  the  Arsenothelus  of  Gen.  ii.  22  and 
the  Clementina)  a  Deity  or  Cause,  of  dual  nature  correspond- 
ing to  the  outward  manifestation  (Mithra  Invictus,  Adam  Ada- 
matos,  Kadmus-  Adam,  the  Sun,  Bal  of  2  genders,  Belus 
Minor,  Logos).     This  first  Cause  3  was  regarded  as  further  off, 

1  Bel  by  a  certain  calculation  (reasoning)  of  the  priests  was  both  Saturn  (Ancient 
of  days)  and  Sol. —Servius  ad  Aen.  I.  042,  729 ;  Movers,  185.  The  Old  Bel,  the  God  of 
Time,  was  the  Ruler  of  the  World. — Movers,  161.  So  that  the  Babylonian  religion, 
between  Judaism  and  Christian  gnosis,  has  substantially  descended  to  our  time,  minus 
Bome  things. 

-  What  is  the  authority  for  this  statement  ?  What  is  the  authority  for  the  state- 
ments in  Hermes  Trisracgistos  ?     Who,  except  a  mythical  Moses,  is  the  authority  for 


3S0  THE  GHEBERS  OF  HEBRON. 

more  remote  from  man,  than  the  Logos  J  was  supposed  to  be. 
"  Before  all  things  that  actually  exist  "  they  said  "  and  before 
all  the  ideal  forms'3  there  is  One  God  prior  to  the  first  God  and 
King"  Here  we  have  the  Unit,  as  long  prior  to  the  Monad 
(the  Monad  from  the  Unit).  And  from  this  Unit  (the  first 
cause)  springs  '  the  Monad.'  Philo  (Confusio  linguarum,  14) 
speaks  of  the  firstbegotten  and  oldest  Son.  This  Monad 
splits  into  a  duad ;  thus  the  Adam  has  in  his  rib  the  Moon- 
crescent  Tssa-Isis ;  Kadmus  becomes  Kadmus-Harmonia,  and 
Mithra  has  his  feminine  part  the  Aphrodite,  the  fruitful  God- 
dess Eve,  the  Mother  of  all,  like  Demeter,  mother  of  plants 
and  animals,  the  pharadita  or  pharadatta.  The  first  cause  was 
regarded  by  the  Babylonian  sages  as  neutral  in  gender,  but  the 
Monad  springs  from  this  neutral  cause,  and  divides  into  the 
preconceived  causes  of  either  sex ;  and  Mithra  (Christos)  had 
his  power  in  the  sun,  his  wisdom  in  the  moon.  Here  the  gnosis 
is  obvious.  The  Kabalah  gives  in  extenso  the  continuation  of 
this  old  Babylonian  gnosis,  describing  the  Angels  and  the 
Memra,3  until  at  last  Jordan  Nazoria  produce  the  Iessaeans, 
these  deliver  the  gospels,  and  Rome  the  papacy.  From  the 
image  of  the  Jealous  Lebanon  Venus  in  Ezekiel  viii.  3,  5, 14, 
to  the  papacy,  from  Mithra  to  the  later  Christos,  is  one  con- 
tinuing development  of  gnostic  doctrine  and  Babylonian  Tra- 
dition (the  Kabalah).  There  is  no  evidence  that  anything  has 
come  sprungways  {sprungweise)  by  Revelation ;  but  all  has 
gradually  been  evolved  out  of  the  oriental  philosophy  by 
erring  human  mental  efforts.  The  progress  of  the  intellect 
has  been  continually  defeated.  The  path  of  the  teachers  of 
truth  and  history  has  been  sown  with  mantraps  for  ages.  Of 
what  use  is  Babylonian  and  Jewish  gnosis,  when  it  is  mere 
speculation  and  untruth!  Philo  himself  teaches  those  who 
cling  to  the  ancient,  antiquated  and  mythic  time  not  to  enter- 
tain false  ideas  because  they  have  been  brought  up  in  ancient 

the  statement  that,  in  the  Beginning,  Alohim  bore  (created)  the  heavens  and  the  earth  V 
Such  statements  need  confirmation.  According  to  Philo,  there  is  no  such  thing  as 
being  able  to  penetrate  to  the  God  in  his  real  being,  ov  ^avei  n-pos  toi>  Kara  to  eli-ai  6ebv 
i\9elv,  '  he  does  not  soon  come  to  the  God  in  His  real  essence,'  but  '  the  comprehension 
of  Him  is  the  furthest  removed  from  every  human  intellect.'     This  again  is  gnosis  ! 

1  Philo  Jud.,  Dreams,  I.  11  :  Mutatio  Nominum,  13;  Job,  xi.  7;  Matthew,  xxiv. 
36. 

2  Job,  iv.  18. 

3  Word,  Mind,  Iahoh,  Word  of  Life. 


BEFORE  AJSfTIOOH.  381 

mythic  legends  which  a  long-  period  of  time  has  handed  down 
for  the  deceiving-  of  mortals.1 

When  we  read  in  Numbers  xxv.  4  c  Hang  him  up  to  the 
Sun,  to  Iahoh,'  when  we  find  a  demon  exorcised  by  Theose- 
bius  "  pointing  to  the  rays  of  the  Sun  and  the  Hebrews'  God," 
when  in  psalm  xix.  4  (Greek  and  Vulgate  Versions)  we  see 
that  '  Iahoh  has  placed  in  the  sun  his  tent,  when  Julian,  in 
his  oration  on  the  Sun,  p.  136,  says  of  Sarapis  '  going  above 
and  raising  up  the  souls  to  the  Intelligible  World,'  we  have 
to  confess  that  both  Jews  and  Chaldaeans  adored  the  Sex, 
Iao. — Compare  Movers,  p.  552,  554.  This  Iao  is  nearly  re- 
lated to  the  Mysterious  Being  that  the  Chaldaeans  named 
Aoumis,  the  Gnostics,  Ialda  Baoth,  the  Phoenicians  and  Or- 
pines the  Firstborn!  In  the  Chaldaean  Gnosis,  the  Only- 
begotten  is  the  first  birth  of  the  Mother  of  the  Gods.  Da- 
maskius  explains  that  he  is  the  '  Intelligible  World,3  as  the 
Chaldaeans  named  Bel-Iao.  That  this  Onlybegotten  is  the 
same  as  '  the  Firstborn '  of  the  Phoenician  Gnosis,  with  the 
same-named  Being  of  the  Valentinians  and  the  Ialda  Baoth 
of  the  Orphic  theologians,  Movers,  p.  556,  claims  to  have  al- 
ready shown.  Among  the  Chaldaeans,  Sabaoth  is  God  the 
Creator  (Movers,  550  ;  Colossians,  i.  16),  He  is  Bel-Iao  but 
not  the  Father,  who  is  Bel-Saturn.  As  Saviour,  Logos  and 
Intelligible  Sun,  he  raises  up  the  souls  to  the  intelligent 
life  Saturnian.  Filled  with  his  own  Father,  the  Light 
(of  Light),  the  Ziua  (or  Power  of  the  God),  lifts  up  the  souls. 
With  him  compare  (John  v.  25,  26,  x.  30,  38,  36)  the  Chaldaean 
doctrine  of  the  Son  of  the  Father,  "  I  and  my  Father  are  One." 
— John,  i.  1.  John  has  substantially  (in  these  passages)  the 
Chaldaean  Logos  doctrine  in  the  passages  collected  in  Movers, 
Phonizier,  I.  550-556.  To  the  Firstborn  or  Onlybegotten  of 
oriental  divinity  corresponds  the  Protogonos  Phanes  or  Erika- 
paeus  of  the  Orpines  (the  Arik  Anpin  or  Long  Face  of  the 
Jewish  Kabalah)  who,  like  Iao,  represents  these  firstborns,  since 
he  is  Dionysus,  Son  of  the  aether,  SuNgod,  physical  and  spir- 
itual life-principle,  and,  generally,  the  Deity  revealing  himself 

1  IMiilo,  Sacrif.  of  Abel  and  Kain,  21.  Philo  was  himself  a  teacher  of  the  gnosis. 
— ibid.  2'i,  23.  Be  represents  the  Bel-Mithra  gnosis  of  Babylon,  the  Father,  the  Logos 
(Word)  and  the  Mediating  Angel,  the  Great  Archangel  with  many  names  ;  but  he  was 
not  a  Nicolaitan.  The  Christians  were  a  sect  with  Essaian  (Essene)  principles,  accord- 
ing to  Matthew,  x.;  xix.  12.  They  were  called  Iessaeans  before  they  were  called  Chris- 
tians.— Epiphanius,  ed.  Petavius,  I.  120. 


382  THE  GHEBERS  OF  HEBRON. 

in  natural  life,  like  the  Onlybegotten.  Time  and  the  First- 
born Phanah,  Phanes  !  Herakles,  Saturn,  Phanes,  Adon,  Osiris, 
etc.,  were  all  in  danger  of  being-  combined  in  one.  "  One  Zeus, 
One  Hades,  One  Helios,  One  Dionysus  "  and  "  One  Zeus,  One 
Hades,  One  Helios  is  Sarapis  "  are  therefore  late  expressions 
indicating-  that  approach  to  the  doctrine  of  One  God  (and  his 
Angels)1  which  is  seen  in  the  psalms,  which  locate  him  riding  on 
the  heavens 2  and  in  Hades.3  The  Aramean  translation  by  On- 
kelos  of  the  Books  of  Moses  uses  Memra  (Word  ;  i.e.  the  Mind 
or  Logos)  instead  of  Jehova  (Iahoh,  or  Life).  It  reads  :  The 
Thought  or  the  Divine  Word  made  man  in  his  image,  in  an 
image  before  (the  face  of)  the  Eternal  created  he  him.1  Philo, 
Quis  Heres,  12,  42  mentions  the  Saviour !  Thereby  Ia'hoh  is 
meant ;  shall  we  not  say  Dionysus  Iacchos  God  of  Life ! 
Exodus,  xxiii.  20,  21  and  Philo,  Migration  of  Abrahm,  31,  have 
the  Angel-Logos,  Ia'hoh. 

Between  Leo  and  Yirgo  stood  the  deity  Jupiter,  Seb  ac- 
cording to  Uhlemann,  iv.  221-223,  and  between  Virgo  and 
Libra  a  God  called  Bok-Tore,  which  is  the  planet  Jupiter. 
Thor's  day  (Day  of  Jupiter)  is  Thursday.  Ammonios  (Amman- 
uel),  Ammon-Iar,  that  is,  Ammon-Horus,  is  born  in  July  with 
the  Lion's  head ;  and  Christos,  the  Unconquered  Lion,  rising 
after  overcoming  the  Dragon  of  Hades  (Bev.  xii.  7 ;  xx.  3), 

1  ps.  ciii.  20,  21.  This  is  the  gnosis.  The  Angel  Gabriel  is  the  Fire-angel  of  the 
Nazoria  —  Matthew,  hi.  11  ;  Luke,  i.  19,  35;  iv.  IS.  Philo,  Quis  Heres,  24,  27,  says 
that  the  Unseen,  Spermatic,  Contriving,  Divine  Logos  opens  the  womb  of  all  things.— 
Exodus,  xiii.  2. 

2  ps.  lxviii.  4  ,  this  psalm  locates  him  in  the  sun,  as  Life-god  Iach.  See  1  Sam.  xxv. 
29  Homer,  also,  represents  Herakles  in  Hades.  Therefore  Hades  and  Bel-Saturn 
unite,  like  Osiris  the  Sun  in  Hades,  the  Acbar  Israel  contending  against  the  Darkness. 
Philo  declares  the  Logos  (the  Word)  a  suppliant  to  the  immortal  in  behalf  of  the  mor- 
tal.—Quis  Heres,  42.     Then  the  Logos  is  the  Archangel  Saviour. 

3  ps.  lxxiv.  12 ;  cxxxix.  7,  8.  The  Dionysus-religion  has  the  doctrine  of  the  pneu- 
ma,  spirit.  For  when  the  God  comes  abundant  into  the  body  he  makes  the  raving  tell 
the  future  !—  Euripides, Bacchae,  300.  So  1  Sam  xix.  20,  23,  24.  Piety  with  gnosis  !— 
Hermes  Trism.,  chap  vi.  5.  Piety  is  the  gnosis  of  God.— ibid.  ix.  4.  The  Sun  sees  the 
pure  polos  (circle,  orbit).-  Cory,  p  206. 

«  Franck,  Die  Kabala  (Gehnek's  translation)  p  49.  Devaut,  in  French  =  before. 
In  Onkelos,  about  the  close  of  the  first  century  before  our  era,  a  spirit  rules  opposed  to 
the  Pentateuch  itself,  to  ordinary  Judaism  and  the  Mishna.  Among  some  of  the  oldest 
Jewish  doctors  (the  Tanaim)  a  certain  philosophy,  religious  metaphysics,  was  taught 
secretly.— Franck,  p.  40-44,  49.  Dunlap,  Sod,  II.  p.  89.  The  wise  are  all  God's  friends, 
and  most  so  in  the  most  holy  giving  of  the  Law.— Philo,  Quis  heres,  5.  Philo,  besides 
being  Nazorian,  is  here  quite  Ebionite  in  his  preference  for  the  Law  of  Moses  (—ibid. 
50,  52)  and  has  the  gnostic  doctrine  of  the  Powers  of  the  God.— Fugitives,  13, 14  ;  Gen 
i.  26. 


BEFORE  ANTIOCH.  383 

summons  the  dead  to  life.  How  must  we  arrange  these  data  ? 
The  Talmud  mentions  the  image  of  a  Nursing  Mother  and 
child.  Cicero,  N.  D.  I.  15,  separates  '  the  Birth  of  Jupiter ' 
and  '  the  rise  of  the  Virgin '  from  fable  by  referring  them  to 
natural  phenomena.  The  ancients  had  the  zodiacal  concep- 
tion of  a  woman  holding  the  sun  in  her  arms  (Kev.  xii.  1,  5). 
Her  name  was  Ishah,  the  Mother  of  Seth-Horus  ;  for  Zeus  is 
the  Sun,  Abel  Ziua  represents  the  Shining  Logos  (whose  em- 
blem is  the  sun)  and  we  have  a  beautiful  representation  of  Isis 
holding  Horns  on  her  lap  ;  while  Horus-Ammonios  is  superb- 
ly posed,  with  a  lion's  head  on  his  shoulders  in  the  seal  be- 
longing to  Dr.  Abbot's  Egyptian  Museum  in  New  York. 

Christus  Invictns  Leo 

Dracone  surgens  obruto 

A  rnorte  functos  excitat.— Christian  Hymn  in  Rarnbach,  I. 

Philo's  Logos  (Philo,  Quis  Her.  42)  is  the  Archangel  Saviour. 
Philipp.  ii.  6  ;  1  Thessalonians,  iv.  16  ;  2  Thess.  i.  7,  8.  To 
connect  the  Book  of  Daniel  with  the  Apokalypse  we  must  do 
it  through  the  native  language,  the  Aramean  tongue.  "What 
books  give  us  this  language?  "We  find  the  Targums,  the  32 
Ways  of  "Wisdom  (the  Jezira),  the  Gospel  according  to  the 
Hebrews  and  the  oldest  books  of  the  Sohar.  Like  Philo,  the 
writers  of  these  works  all  know  the  Chaldaean  Logos-doctrine. 
The  connection  between  the  Old  Testament  Books  (Genesis 
and  the  Prophet  Daniel)  and  the  Kabalah  comes  naturally 
through  the  gnosis  and  in  the  native  language.  Thus  Ave 
are  led  at  once  to  the  Codex  Nazoria  (Liber  Adami)  which  is 
in  the  native  tongue  of  the  Nazoria.1  This  brings  us  directly 
to  the  transjordan  region.  The  Essenes  used  exorcisms  and 
performed  magic  cures. — Griitz,    Geschichte  der  Juclen,  III. 

1  Which  was  spoken  between  the  Jordan  and  the  lower  Euphrates  at  Bassora. 
The  '  Evangel  according  to  the  Hebrews'  was  written  in  the  Chaldaean  language,  but  in 
Hebrew  characters.  The  language  of  the  Targums  and  the  Sohar  points  out  the  road 
between  Daniel  (the  prophet)  and  the  Apokalypse, — between  the  Chaldee  and  the 
Greek.  Genesis,  Isaiah,  Daniel,  Micah,  psalms,  ii.,  cvi.  21,  Matthew  and  Luke  give  us 
the  Angel  Lord  and  Saviour,  while  the  Targums  deliver  the  King  and  the  Memra 
(Word)  ;  Philo,  the  Apokalypse  and  John's  Gospel  give  us  the  Logos,  the  Great  Angel 
of  many  names.  Munk,  therefore,  sees  a  close  resemblance  between  the  Angels  of  the 
Kabalah,  the  psalms,  and  the  Gospel  manifestations  of  this  sort.  But  the  sine  qua  non 
is  the  addition  of  the  Essaean,  Nazorian,  Ebionite,  and  Iessaean  handling  of  matters. 
"Jordan  was  the  beginning  of  the  evangels."  The  time  of  the  Saints  and  NazOrencs 
was  come. — Daniel,  i.  12  ;  viii.  13  ;  x.  o  ;  xi.  40,  41  ;  ps.  cxvi.  15.  Compare  Luke.  iv. 
18,  44. 


384  THE  GHEBERS  OF  HEBRON. 

p.  526.  The  Divine  Sophia  (Wisdom)  is  fond  of  the  desert  (is 
phileremos). — Philo,  Qnis  Heres,  25.  Philo,  Ten  Commandm. 
33,  mentions  the  '  Great  King-,'  Matthew  v.  35,  xxv.  1,  31,  34, 
has  the  '  Great  King- '  and  the  lamps  carried  by  virgins  to 
meet  the  Bridegroom, — while  an  ancient  Latin  hymn  of  the 
Christians  preserves  the  words  : 

In  occursum  Magni  Regis 

Fer  ardentes  lampadas. — Rarnbach,  Anthol.  I. 

The  lamps  were  carried  in  allusion  to  the  Chaldaean  Bel-lad 
in  the  midst  of  the  Seven  Planets.  The  Sabian  Sun  was  de- 
picted as  a  Youth  with  the  ring  of  eternity  in  his  hand.  The 
Nazoria  and  Ebionim,  before  our  era,  were  in  Galead,  Basan, 
Moab  and  Idumea.  The  Light  of  the  world  was  represented 
as  a  Light  with  its  7  lamps. — Sakariah,  iv.  2,  10.  We  find  the 
Sabian  civilisation  in  Eastern  Syria.  Weightier  is  the  resem- 
blance in  language  and  thought  between  the  Sohar,  the  Kaba- 
lah,  and  all  Sects  of  the  Gnosis,  especially  those  of  which 
Syria  is  the  cradle,  as  the  Codex  Nazoria. — Dunlap,  Sod,  II. 
32  ;  Franck,  Kab.  81.  Kerinthus  in  Asia  taught  that  the 
world  was  not  made  by  the  first  God,  but  by  a  Power  very 
remote  from  the  Supreme  Being  and  ignorant  of  Him.  The 
Mediator  Metatron  stands  before  the  THPiONE,  the  King 
Messiah  is  appointed  to  reign !  We  are  now  come  to  the 
period  of  the  Gnostic  x  authors  of  the  Christian  religion,3  to  the 
Tradition  in  Eastern  Syria.  The  name  Christos s  has  a  purely 
spiritual  meaning.     Massiacha,  Messiah,  if  we  take  it  in  the 

1  Matthew,  xvi.  27  ;  John  iii.  12;  vi.  46,  62  ;  xii.  34  ;  Matt.  xxv.  31. 

"  rr\v  yap  aaapicov  iSeav  ov  Ae'yw  SvvaaBai  7raTpbs  r)  vlov  tSeiu     .     .  ixaapKOv  yap  &vvap.iv  oil 

/xdiw  viov  a\\'  qv&'  ayycKov  iSeii'  ns  SvvaTai — Clem.  Horn.  xvii.  16.  The  Homilies  show 
that  they  are  gnostic  since  '  a  knowledge  of  things  as  they  are '  is  made  necessary  to  en- 
ter the  Kingdom  of  God  as  the  only  way,— Gnosis  without  the  fulfilment  of  the  Law 
is  useless.  They  fight  the  false  Gnosis  by  setting  up  a  true  Gnosis. — Uhlhorn,  257.  In 
the  Homilies  a  strong  Gnostic  element  is  most  prominent. — Uhlhorn,  die  Homilien  und 
Rec.  236 ;  Horn.  III.  18. 

3  Go  through  the  midst  of  the  city,  through  the  midst  of  Ierusalem,  and  sign  the 
+  sign  on  the  foreheads  of  the  people. 

But  of  those  that  have  the  tau  sign  on  them  touch  none.  — Ezekiel,  ix.  4,  6. 
Herakles  is  the  Semitic  Fire-deity,  Astrochiton  Herakles,  King  of  Fire  !  But  he  is 
also  Herakles  the  Mighty  (Gabar),  Gabriel  the  Angel  of  Fire  and  Life.  He  should  have 
the  crux  ansata,  the  sign  of  life.  Tertullian  observes  that  in  the  Mysteries  of  Mithra 
they  signed  the  initiated  on  the  forehead  (like  the  Christians  at  the  Confirmation).— 
Dunlap,  Sod,  II.  120.  No  wonder!  The  Ebionites  lived  beyond  Jordan,  in  contact 
with  the  Mithrabaptists  of  the  Euphrates.  The  cross  is  connected  with  the  sun  and 
means  Life.— Ernst  von  Bunsen,  12-14.     Take  up  the  Cross.— Mark,  x.  21. 


BEFORE  ANTIOCH.  3S5 

sense  in  which  it  was  used  by  the  Prophets  means  the  Anointed 
(fiao-iXevs  'Io-pa?/A  eoriv. — Matthew,  xxvii.  42)  and  is  apparently 
equivalent  to  the  word  King.  Kings  and  priests  were  an- 
ointed. But  king-  may  mean  an  anointed  king  (King  of 
Israel,  and  Son  of  God. — Matthew,  xxvii.  42,  43) ;  or  it  may 
be  employed  as  Philo,  Ten  Command.,  33,  and  psalm  ii.  6,  12 
imply,  meaning  the  '  asarkos  idea,'  a  spiritual  being  not  made 
in  the  flesh.  So  that  there  is  a  chance  for  a  double  meaning, 
a  regular  double  entendre. — Mark,  xii.  35;  1  Sam.  xvi.;  Mat- 
thew, xx.  30;  Luke,  iv.  18;  Isa.  lxi.  1.  Civilization,  law,  and 
popular  ignorance  were  all  to  be  found  in  the  days  of  Cicero  ; 
some  of  it  in  Syria  under  Herod's  administration  :  and  Judas 
the  Galilean  had  called  his  nation  to  the  war  against  the 
power  of  Rome  in  Judea. 

Galilaei,  a  Iuda  quodam  seditioso  Galilaeo,  accepta  origine. — Note  to  Iren- 
aeus,  ed.  1675,  p.  343. 

They  were  all  Galileans  ! — Luke,1  xxiii.  5,  6  ;  Acts,  i.  11  ;  ii.  7 ;  v.  37. 

The  cunning  Josephus  writing  at  the  court  of  his  conqueror  in 
the  position  of  a  prisoner  liberated  by  the  favor  of  Titus  was 
hardly  in  position  to  speak  his  mind  too  freely  on  all  points, 
yet  he  has  left  us  a  striking  picture  of  the  sufferings  as  well  as 
of  the  patriotic  feeling  among  his  people.  At  the  age  of  15  he 
was  living  with  the  Saint  and  Washer,  Banous,  in  the  Desert 
subduing  the  flesh  ;  then  he  returned  to  Jerusalem  and  was 
sent  to  Rome  at  the  age  of  26  for  the  liberation  of  certain 
priests  about  a.d.  64,  finally  appointed  to  the  command  of  the 
Jewish  forces  in  Galilee.  The  date  64  is  of  interest ;  because 
if  St.  Paul  had  been  put  to  death  in  66,  Josephus,  having  been 
in  Rome  two  years  previous,  would  have  been  likely  to  have 
felt  an  interest  sufficient  to  have  mentioned  the  event.  But  he 
does  not.    He  never  speaks  of  Christians,2  but  only  of  Essaeans. 

1  Matthew,  iv.  12,  18  ;  Luke,  xxiii.  40.  To  find  the  doctrine  of  Kerinthus  respect- 
ing the  Ohristos,  see  John,  iv.  42;  vi.  02;  Irenaens,  I.  xxv.  To  reach  the  Ebionite, 
see  Matthew,  xvii.  10,  John,  v.  46,  47  as  to  the  Ebionites  adhering  to  the  law  of  Moses. 

2  Josephus,  xviii.  2.  3,  and  5.  1,  2,  mentions  Herod  Antipas  tetrarch  of  Galilee. 
Luke,  xxiii.  7,  S,  says  that  Pilate  sent  Iesous  to  Herod  who  was  in  Jerusalem.  Justin 
(Trypho,  p.  103)  repeats  this  story.  Josephus,  xviii.  5.  3,  shows  that  Herod  was  in 
Jerusalem  at  the  time  of  the  Festival.  Josephus,  then,  could  have  supplied  the  author 
of  the  Gospel  of  Luke  with  these  definite  historical  facts,  that  Herod  was  tetrarch  of 
Galilee  and  then  in  Jerusalem.  Did  Josephus  in  xviii.  5.  2  write  the  account  of  John 
the  Baptist,  or  is  it  an  interpolation  ?  It  looks  as  if  it  was  inserted  as  a  support  of 
the  account  of  the  four  evangelists.  Where  else  did  the  Ebionites,  or  Jews,  or  other- 
wise, get  their  historical  data?     That  the  4   Evangelists  supported  their  doctrine  on 

23 


38Q  THE  GIIEBERS  OF  HEBRON. 

Yet  his  stay  with  Banous  in  the  desert  must  have  introduced 
him  to  life  among  the  Nazorenes,  for  that  element  was  in  full 
growth,  before  and  after  Christ,  beyond  the  Jordan  and  on  the 
Jordan  ;  and  if  Paul  was  a  leader  of  the  sect  of  Nazorenes 
(Nazoraion,  Acts,  xxiv.  5)  his  death  in  Nero's  gardens,  if  it  ever 
occurred,  would  naturally  attract  his  attention.  He  does  not 
mention  it,  yet  he  lived  to  a.d.  103. 

If  there  is  a  cause  of  all  things,  and  the  Good  Principle 
could  not  afford  a  cause  of  evil,  nature  must  have  a  particular 
Source  and  Element  of  evil  as  well  as  one  of  good.1  Genesis 
continually  returns  to  this  subject.  The  Devil  was  red.  Adam 
(Edom),  too,  means  red.  Saue  in  Edom  was  a  town.  Combin- 
ing these  suggestions,  we  have  the  name  Asau  (Asu  =  Spirit, 
and  the  Evil  Spirit),  a  red  Devil  or  Adversary.  Moreover 
Queen  Aso  was  an  ally  of  Typhon,  the  Egyptian  Devil,  against 
the  Good  Principle  Osiris.  Genesis,  xxvii.  40,  describes  Esau's 
sword  against  every  man,  "  by  thy  sword  shalt  thou  live,"  like 
the  Amalekites,  Ishmaelites,  and  the  other  tribes  of  the  Desert. 
Josephus,  Ant.  ii.  1,  says  that  the  Hebrew  name  of  Edom  is 
"ASw/xa.  Isaiah,  xxix.  19,  says  that  the  Ebioni  of  Adoma  shall 
rejoice  in  a  Holy  One  of  Isarel  (Israel).  Here  we  find  the  Ebi- 
onites  placed  by  the  author  of  Isaiah  in  the  very  spot  where 
they  resided  after  the  Christian  era.  The  Nazarenes  and 
Ebionites  lived  in  the  Desert  between  Egypt  and  Syria.  That 
is  just  where  Edom  was.  Epiphanius  (I.  121  ed.  Petav)  says 
that  the  Nazarenes  were  before  Christ,  and  Tinno  not  Christ.  Ac- 
cording to  Isaiah,  xxix.  the  Ebioni  were  before  our  era,  since  he 
mentions  them.  They,  like  the  Nazoria,  lived  in  the  Desert 
(like  the  Beni  Esau).— Matthew,  xi.  7,  8,  9  ;  xxiv.  26.  The 
apostles  were  men  sent  off  to  carry  the  message  of  the  saints, 
and  Matthew,  xi.  10  has  the  very  expression,  "  Messenger," 
which  the  Nazoria  applied  to  the  '  Messenger  of  Life,  Manda 
di  Chia.'  Now  this  Messenger  is  an  Angel  in  Matthew,  and 
apparently  such  in  the  '  Codex  Nazoria.'     Josephus  says  that 

the  Ebionites  is  plain  from  Luke,  xiv.  13 ;  xv.  4 ;  John,  x.  3,  4,  5.  10 ;  Luke,  iv.  44 ; 
v.  17,  33. 

Luke,  xxiii.  7,  8.  11,  lets  Herod  Antipas  have  soldiers  with  him  at  Jerusalem,  and 
Justin,  p.  103,  supposes  that  Herod  Antipas  succeeded  Archelaus  at  Jerusalem.  Where- 
as Josephus,  xviii.  5.  3  says  that  Ouitellios  with  Herod  the  tetrarch  and  their  friends 
went  up  to  Jerusalem,  leaving  the  Army  to  go  through  the  Great  Plain.  This  goes  to 
show  either  that  the  evangelists  took  from  Josephus,  or  differed  from  him. 

1  Plutarch,  de  Iside,  45. 


BEFORE  ANTIOGH.  3S7 

his  ancestors  were  a  sect  of  the  Brahmaus.  We  have  seen  that 
Abrahm,  the  Ghebers  of  Chebron  (Hebron),  Balaam  and  the 
Canaanites  were  all  fireworshippers,  as  also  the  Ebionites  be- 
yond the  Jordan. — Matthew,  iii.  11.  Abrahm  was  the  father  of 
the  Ebionites  ' — ibid.  iii.  9.  Consequently  they  were  the  de- 
scendants of  the  Ghebers  of  Hebron  who  (or  their  associates  in 
Gheber  fireworship)  dwelt  in  all  the  cities  where  Mithra  Sabaoth 
was  worshipped  on  Seven  Altars. — Numbers,  xxiii.  1,  3.  The  Lo- 
gos holds  the  sun's  place. — Philo,  Quis  Heres,  44,  45.  Now,  we 
find  the  Mithra  worship  (see  Justin  Martyr  on  the  cave  at  Beth- 
lehem) celebrated  on  7  altars  on  the  very  spot  (Numbers,  xxii. 
36;  Deuteron.  xxxii.  49)  where  the  Ebionites  resided,  namely, 
beyond  the  Jordan  in  Moab.2  The  Ebionites  still  adherred 
(like  Philo)  to  Moses,  the  Prophets,  and  the  Jewish  Law. 
The  Resurrection  of  the  dead  was  the  most  prominent  topic 
among-  them.4  The  Nazarenes  and  Ebionites  dwelt  together 
beyond  the  Jordan,  and  no  one  can  discriminate  between  them. 
They  lived  in  Moab,  Nabathea,  Adoma,  and,  further  north  ; 
they  were  found  as  high  up  as  the  country  far  to  the  east  of 
the  Orontes,  so  that  the  Nazorian  Healers  could  without  effort 
be  supposed  to  have  occasionally  visited  the  parts  east  of  Tyre 
and  Sidon. — Matt.  xv.  21.  But  Nabathea  was  in  the  midst  of 
the  deserts.5   The  Judaist  Nazoria  could  not  tolerate  the  eating 

1  See  Luke,  vi.  20  ;  xxi.  3.  Philo  Judaens,  Legal  Alleg.  I.  33  taught  the  Resurrec- 
tion of  souls ;  he  reasoned  (De  Somniis,  I.  20)  concerning  temperance,  self-denial,  fru- 
gality, fortitude.  Philo  was  essentially  a  Nazarene ;  Paul,  a  leader  of  NazOrenes 
( — Acts,  xxiv.  5,  25)  reasoned  of  temperance,  justice,  and  judgment  to  come. 

a  The  country  hallowed  as  the  scene  of  the  death  of  the  Semite  Lawgiver. — Numb, 
xxii.  5  ;  Deut.  xxxiv.  5,  6.  The  Sacred  Logos  the  centre  of  the  planets  makes  up  the 
number  seven. — Philo,  Quis  Heres,  45.  Matthew,  xxiv.  11,  24,  in  speaking  of  the  false 
Messiahs,  strikingly  resembles  a  passage  in  Justin  Martyr ;  who,  however,  does  not 
mention  Matthew's  name. 

3  Matthew,  xxiii.  2.  3  ;  Luke,  v.  14 ;  vi.  20 ;  xvi.  31  ;  Mark,  xii.  10  ;  John,  i.  45,  47 ; 
viii.  5  ;  xii.  34.  '  The  hidden,  sacred  light  of  the  oracles'  (Sacred  Writings). — Philo, 
On  Dreams,  I.  20.     This  is  as  gnostic  as  St.  Paul's  '  Hidden  Wisdom.' 

4  Mark,  xii.  26,  27  ;  Matthew,  xvi.  12  ;  Ephes.,  i.  20;  Philipp.  iii.  10,  11. 

6  Genesis  calls  it  Nabioth.  The  Ossenes  were  in  Peraea  and  Moab.  The  Book  of 
Daniel,  the  pre-Christian  Targums,  and  Kerinthus,  like  the  Ebionites  and  Essenes, 
made  no  distinction  between  Judaism  and  the  Kingdom  of  Heaven,  or  what  was  already 
in  the  time  of  Kerinthus  called  Christianity.- — Bunsen,  Angel-Messiah,  320.  The  sus- 
picion (Bunsen,  323,  324)  that  Kerinthus  wrote  the  Apokalypse  goes  to  show  that  he 
occupied  a  prominent  position  at  a  very  early  period  among  the  Ebionites.  It  also  ex- 
hibits the  uncertainty  concerning  the  apostolic  writers  at  an  early  period.  The  saints 
are  in  Daniel ;  of  course  they  were  beyond  the  Jordan  ;  and  the  Nazoria  had  both 
saints  and  elected  apostles.— Rev.  xv.  3  ;  xix.  8  ;  xx.  9.  The  saints  are  in  Philo  ;  who 
sticks  to  the  Seven  Planets  and  their  circles. — Quis  Heres,  48,  55  ;  Rev.  i.  13. 


3S8  THE  OHEBERS  OF  HEBRON. 

of  food  offered  to  idols,  consequently  a  distinction  arose  between 
the  strict  Ebionite,  who  abominated  (like  the  Persians)  the 
idols  of  Ephraim,  and  the  Gentiles.  The  '  call  of  the  preacher 
in  the  desert '  was  not  a  call  to  worship  idols,  but  to  prepare 
the  way  of  nirP  (the  Unspoken  Word  of  4  letters).  The  Sun  is 
the  Mind  of  the  Kosmos.1  The  Logos  (the  Word)  holds  the 
Sun's  place  in  the  midst  of  the  seven  lamps  of  the  Hebrew 
Sacred  Candlestick.  But  the  Gnostics  called  their  '  Firstborn 
from  the  Unborn  Father '  Nous,  Mind. — Basileides ;  Irenaeus, 
I.  xxiii.  p.  119 ;  Antiqua  Mater,  163,  218. 

The  older  writers,  from  Irenaeus  on,  know  little  of  certain 
Nazarenes 2  until  the  end  of  the  4th  century.  The  older  fathers 
know  just  as  little  of  a  division  of  the  Jew-christians  into  those 
that  observed  the  Jewish  Law  only  for  itself  and  those  who 
would  have  forced  it  on  the  heathen  also  ;  and  least  of  all  have 
we  a  right,  in  just  this  difference  of  opinion  concerning  the 
Law,  to  see  the  dividing  line  between  two  different  sects,  the 
Nazarenes  and  Ebionites,  whose  separation  must  date  from 
before  the  times  of  the  primitive  church  and  who  have  con- 
tinued unaltered  down  to  the  end  of  the  4th  century,  where 
Hieronymus  and  Epiphanios  will  have  first  observed  them 
again.  The  Hebrews  in  Choba  believing  on  Christos  are  called 
Ebionaioi.  Eusebius  knows  the  name  Nazaraioi  as  the  oldest 
designation  of  the  Christians.  All  Ebionim,  whether  they  re- 
jected or  accepted  the  supernatural  birth  of  Iesus,  regarded 
the  Apostle  Paulus  as  an  Apostate  from  the  Law. — Eusebius, 
H.  E.  III.  27.  Down  to  the  end  of  the  4th  century  the  name 
Ebionim  was  the  only  customary  name  in  the  mouth  of  the 
Katholics.  The  word  Nazarene  was  from  the  oldest  time  ap- 
plied to  those  who  wished  to  be  Jews  and  Christians  at  the 
same  time.  Minim  (haeretics)  was  among  the  Jews  the  usual 
name  for  the  Jewish  Christians  in  general,  and  the  Jews,  like 
the  older  Church  fathers,  know  no  distinction  between  two  Jew- 

1  Philo,  ibid.  53.  Speaking  of  the  more  matured  and  perfect  Gnosticism,  Milman, 
p.  208  says  :  This  was  perhaps  at  its  height  from  about  A.T).  120-140;  in  all  the  great 
cities  of  the  East  in  which  Christianity  had  established  its  most  flourishing  communi- 
ties sprung  up  this  rival.  But  Milman  was  mistaken.  Christianism  did  not  precede 
the  gnfisis.  Chaldaean  and  Jewish  gnosis  preceded  Christianity.  The  Jewish  Bible 
has  plenty  of  gnfisis  in  it. 

2  Codex  Nazoria,  III.  76,  has  the  name  '  Agab  the  King.'  The  names  Iacob  and 
Iagab  could  not  be  easily  differentiated  when  spoken.  So  Aqabara  and  Agabara  would 
give  about  the  same  sound  in  pronunciation.  Aqabar  or  Agabar  is  the  Mighty  Angel 
Gabariel,  or  Iacob  Acbar. 


BEFORE  ANTIOCH.  3S9 

christian  sects.  The  Ebionites  held  Iesus  for  a  mere  man  (ac- 
cording- to  Hieronymus) ;  but  St.  Jerome's  Nazarenes  believed 
in  the  Gottes-Sohn  born  of  a  virgin,  and  recognised  the  '  Apos- 
tle to  the  heathen'  as  such,  while  other  Ebionim  rejected  him. 
The  testimony  of  Hieronymus  is  no  proof  of  the  existence  of 
two  sects  of  Ebionim,  but  that  his  own  immediate  Nazarenes 
near  Beroea  varied  a  little  by  renouncing  circumcision  and  ac- 
cepting "  Paul "  as  an  Apostle  to  the  heathen.  Lipsius,  p.  131, 
132,  also  mentions  Essaean  Ebionites  ("  essenischen  Ebion- 
iten").  As  the  abode  of  these  Nasaria,  Epiphanius  gives 
Gilead,  Basan,  and  the  transjordan  land,  from  the  Dead  Sea  to 
Iturea  and  the  neighborhood  of  Damaskus,  and  to  the  land  of 
the  Nabatheans.  The  original  settlements  of  the  Ossaians  are 
Nabathea,  Iturea,  Moabitis  and  Arielitis.  The  Ebionim  dwelt 
from  the  Dead  Sea  to  Coelesyria  and  to  Nabathea.  So  too  in 
the  case  of  the  Sampsaioi  or  Elkesaites.  At  that  time  there 
was  no  distinction  between  Nazaraioi  and  Ebionites.  The 
identity  of  the  Nazoraioi  and  the  (Christian)  Essaioi  is  shown. 
Elxai,  the  representative  of  Essene  Ebionism,  is  expressly  con- 
nected with  the  Nazorenes.  The  Nazoraioi  in  the  Beroian, 
Dekapolitan  and  Basan  districts  were  greatly  disliked  by  the 
Jews  of  the  synagogues,  who  called  them  the  Minim  ;  but  these 
last  occupied  a  much  less  extent  of  country  than  that  which 
was  the  abode  of  the  Nasaraioi,  Ossaioi,  Ebionim  and  Elke- 
saites. The  Minim  that  the  Jews  so  greatly  disliked  were  the 
Elkesaites,  the  renegades  of  Beroea,  the  Nazarenes  of  St.  Je- 
rome ( — Lipsius,  136 ;  129-137),  and  the  Ebionim,  apparently, 
of  Irenaeus,  I.  xxvi.  After  all  the  research  of  Lipsius,  it  is 
easy  to  see  that  our  Four  Gospels  were  composed  about  the 
time  of  separation  between  the  Ebionites  upon  the  question 
(in  the  Old  Testament)  whether  the  Messiah  was  to  be  a  man 
or  the  Angel  Metatron  (Iesua),  and  a  further  impulse  to  the 
success  of  the  theory  of  the  two  natures  was  given  by  the  com- 
position of  an  '  evangel.'  The  Haeretists  had  their  books. 
But  the  Siphri  di  Minim  do  not  necessarily  indicate  any  spe- 
cial work,  such  as  the  Gospel  of  the  Hebrews,  but  something- 
still  earlier.  Most  Ebionim  probably  agreed  with  Kerinthus 
in  the  Christology,  although  the  Ebionim  themselves  differed 
in  regard  to  the  Christology  (Lipsius,  138 ;  quotes  Origen,  v. 
01,  05 ;  Euseb.  H.  E.  III.  27).  In  the  time  of  Epiphanius  (c.  350) 
the  Essene  branch  of  the  Ebionites  was  the  more  important. — 


390  THE   GHEBERS  OF  HEBRON. 

Lipsins,  139,  142  ;  compare  Matthew,  x.  xi.  xii.  48-50  ;  xviii.  34, 
35  ;  xix.  7-12.  If  the  hint  of  Lipsius,  p.  140,  141,  is  correct, 
the  connection  between  Kerinthus  and  the  Ebionites  is  con- 
cealed by  substituting  one  word  for  another;  but,  as  there 
were  various  opinions  among-  the  Ebionites,  the  Ebionite  rela- 
tionship to  Kerinthus  may  have  been  closer  than  Irenaeus 
would  lead  one  to  suppose.  Epiphanius,  says  Lipsius,  p.  143, 
traces  the  Essaian  Ebionism  back  to  Elxai.  Christianism  was 
born  of  the  gnostic  mysticism  of  the  East,  and  received  its 
present  shape  in  the  narratives  of  the  Evangels.  Let  the 
Therapeutic  people  always  strive  to  see  the  sight  (theas)  of 
the  Self-existent  Being,  and  pass  by  the  visible a  sun  and  never 
leave  this  position  that  leads  to  perfect  happiness.  .  .  .  Then 
through  the  longing  for  the  immortal  and  blessed  life,  think- 
ing that  now  the  mortal  life  is  ended,  they  bequeath  their 
properties  to  sons  or  daughters,  or  to  other  relations,  willingly 
making  legacies  to  those  not  related  to  them,  companions  or 
friends. — Philo,  de  vita  contemplativa,  2,  Paris,  1552,  p.  610. 
All  the  testimonies  seem  to  make  it  clear  (even  when  the 
name  Christos  has  been  turned  into  Iesus  in  the  Latin  trans- 
lation) that  the  original  doctrine  of  the  Christos  was  a  recog- 
nition of  him  as  a  supernal  being,  asarkos,  without  flesh. 
Compare  fourth  Esdras,  xiii.  28,  29,  51,  52.  But  this  is  not 
meant  to  exclude  the  early  Jewish  expectation  of  a  great 
king. 

The  Sabians  on  the  peninsula  of  Mt.  Sinai  practised  absti- 
nence. There  is  the  evidence  in  Philo's  treatise  de  Vita  Con- 
templativa, that  the  Therapeutae  preferred  the  convent  life, 
like  the  Essaians,  Sarapians,  and  Budhists.  As  the  growth  of 
ideas  is  gradual,  it  is  reasonable  to  infer  a  gradual  growth  of 
the  communist  theology  which  in  the  time  of  Philo  was  al- 
ready of  considerable  extent,  connected  as  it  was  with  gnosis. 
There  is  an  Ebionite  fragment  of  a  gospel  (supposed  to  be 
Mark's  evangelium),  found  buried  in  the  sands  of  the  Faioum 
in  Egypt,  which  has  not  the  verse  Mark  xiv.  28  in  which  the 
Resurrection  of  Iesu  is  maintained.  In  this  case,  that  passage 
is  wanting,  although  the  other  verses  before  and  after  Mark, 
xiv.   28,  are  said  to  be  there,  but  with  only  this   one    verse 

1  The  Essenes,  Therapeutae,  etc.  adored  the  Sun  (as  we  learn  from  Josephus  and 
Philo),  not  the  visible  sun,  but  the  God  in  the  sun. — Ps.  xix.  Septuagint,  Arabic,  and 
Vulgate  texts.     Further  on  we  shall  find  Jacob  as  Angel. 


BEFORE  ANTIOCTL  391 

omitted.1  There  are  two  inferences,  one  that  it  never  was  in 
the  papyrus  (the  fragment  being-  only  a  few  inches  in  size  and 
containing-  only  a  few  verses),  the  other,  that  it  was  omitted 
because  it  contained  an  assertion  of  his  Resurrection  from  the 
dead.-  The  Pauline  passage  1  Cor.  vii.  1,  takes  the  ground  of 
the  Therapeutae,  preferring  celibacy  to  marriage,  and  Eusebius 
declares  the  Therapeutae  to  have  been  the  early  Christians. 
The  treatise  de  Vita  Contemplative,  mentions  the  Essaians ; 
and  Epiphanins  (1. 113,  ed.  Petau)  says  that  the  Ebionites,  who 
lived  with  the  Nazorenes  (who  were  called  Iessaeans),  held  Iesu 
to  be  merely  a  man.  But  they  were  all  anxious  to  be  saved 
(Mark,  viii.  31-38)  by  self-denial  and  communism.  Naked, 
having-  destroyed  every  bond  of  passion  and  necessity  of  the 
body ! — Philo,  Legal  Alleg.  II.  15.  The  body  having  been 
stripped  off  like  an  oyster  shell,  but  the  soul  being  stripped 
bare,  and  desiring  the  natural  change  hence. — Philo,  de  hu- 
manitate,  4.  But  it  is  not  possible  to  destroy  the  evils,  O 
Theodoras,  for  it  is  necessary  always  that  there  should  be 
something  contrary  to  the  good ;  nor  can  these  be  located  in 
the  Gods ;  but  they  patrol  about  the  mortal  nature  and  this 
region,  from  necessity.  On  which  account  we  ought  to  try  to 
flee  from  here  up  there  as  soon  as  possible.  And  flight  is  be- 
coming like  to  God  as  far  as  we  can,  and  becoming  just  and 
holy,  with  wisdom,  is  resemblance. — Plato,  the  Theaetetus, 
cap.  xxv. 

Those  who  beheld  the  light  of  Mithra  (in  the  sun,  moon, 
and  the  5  planets)  worshipped  the  Helios  noetos,  the  Aur 
Gadol,  in  Babylon,  Syria  and  Egypt,  their  Intelligible  Bun  and 
Logos  ;  and  a  Pharisee  in  a.d.  45-58  would  know  as  much  -bout 
the  Christos-King,3  Mithra,  as  any  one.  Luke,  xix.  42-44,  thus 
Lets  the  Healer  apostrophise  Ierusalem  :  If  that  thou  hadst 
•known  at  this  very  day,  even  thou,  what  concerns  peace ;  but 
now  they  were  hidden  from  thine  eyes.  That  clays  will  come 
upon  thee  and  thy  foes  will  cast  up  an  entrenched  camp  before 
thee,  and  will  surround  and  hem  thee  in  on  all  sides  and  level 
thee  to  the  ground  thy  children  in  thee,  and  not  leave  stone 

1  New  York  "Times,"  July  5th,  1885.  The  Times  called  it  the  earliest  fragment 
of  a  written  gospel. 

2  But  Mark,  xiv.  28,  is  to  be  found  in  Matthew,  xxvi.  32.  Were  not  the  doctrines 
evolved  gradually,  and  the  gospels  likewise  added  to  ? 

:<  Isaiah,  vi.  5.  The  Pauline  author  claims  that  Paul  saw  the  Aur  Gadol  near  Da- 
maskus. 


392  THE   GHEBERS  OF  HEBRON. 

upon  stone!  Luke  follows  Joseplius  as  closely  as  if  he  had 
copied  him.  Epiphanius,  I.  121,  says  that  the  Nazorians  were 
before  Christ  and  knew  him  not !  So  that  we  have  to  go  back 
to  the  Iessenes  for  the  origin  of  the  Nazoraians. 

The  Apokalyptic  John  of  the  Book  of  Revelations  and  even 
the  apostle  Paul  tell  almost  nothing  of  the  history  given  in  the 
first  three  Gospels  concerning  Iesua  the  Nazorian.  The  Pau- 
line writer  seems  fully  satisfied  with  the  incarnation  and  cruci- 
fixion, being  doctrines  sufficient  for  him.  It  is  not  safe  to  rely 
on  the  purity  of  the  text  in  the  case  of  works  of  this  class  (the 
Apocalyptic  sort)  which  have  come  down  to  us  through  Chris- 
tian hands.  As  we  have  seen,  four  chapters  of  Christian  com- 
position, which  were  originally  quite  independent  of  4th  Ezra, 
were  at  first  attached  to  and  finally  incorporated  with  it.  In 
verse  vii.  28,  where  the  Latin  copy  reads  '  My  son  Iesus  shall 
be  revealed,'  the  word  '  Iesus '  is  peculiar  to  the  Latin.  The 
Syriac  and  Arabic  have  '  my  son  Messiah  '  ;  the  Aethiopic  has 
'  my  Messiah  ' ;  and  the  Armenian  (copy)  has  '  the  Anointed  of 
God.' — Drummond,  '  Jewish  Messiah,'  p.  90.  Since  all  the 
oriental  copies  adhere  to  the  meaning  Messiah  (Anointed)  and 
only  the  Latin  (the  Western  copy)  varies,  it  is  made  clear  how 
the  Roman  tampered  with  and  altered  the  oriental  idea.  The 
Angel  Iesua  (ths  oriental  Saviour)  becomes  the  man  Iesus  of 
the  Western  notion.  It  makes  little  difference  whether  some 
orientals  may  have  had  or  not  have  had  the  Western  view  ;  it  is 
of  no  consequence  which  view  was  tlie  one  in  Isaiah.  Let  us 
not  be  deceived  here  by  a  logical  fallacy, — the  begging  the 
question.  The  point  is  '  what  was  the  original  oriental  opin- 
ion !  Four  versions  give  the  oriental  view,  excluding  the  name 
Iesu.  The  Latin  version  alone  gives  the  man  Iesus  in  place 
of  the  oriental  Saviour  Angel.  Of  course,  theological  bias, 
astronomical  and  astrological  progiiostications  and  popular 
superstition  are  responsible  for  this  change  of  an  oriental 
Gnostic  Angel  into  the  man  Iesu  ;  but  an  authority  for  it  is  to 
be  found  in  1  Samuel,  xvi.  10,  12.  The  oriental  doctrine  was 
that  of  psalm,  ii.  2,  12,  Isaiah,  lxiii.  8,  9,  and  Philo  Judaeus. 
After  all,  the  Jewish  Messiah  was  (in  one  point  of  view  in 
Isaiah)  an  expected  king  descended  from  Dauid.  Any  one  can 
see  at  a  glance  that  the  Gospel  Iesua  is  not  the  "Warrior  king 
of  Judaism  or  the  type  of  the  Apokalypse  of  John  xix.  The 
Apokalypse  is  Mithraic,  transjordan  in  its  aspect,  late  Ebio- 


HKFORE  ANTIOCH.  393 

nite,  apostolic,  and  gnostic  ;  Rev.  xix.  11  f.  suits  with  Matthew, 
xxv.  34,  40,  and  with  Philo's  doctrine  of  the  '  Kingly  Power '  of 
the  Logos.  But  the  changing  of  the  word  Anointed,  Messiah, 
or  King  in  the  oriental  Mss.  of  4th  Ezra  into  Iesus  in  the  Latin 
Ms.  is  essentially  dogmatic,  Roman,  and  partisan.  The  Chris- 
tos  is  the  earlier  view,  which  the  Pauline  writings  hug  (Co- 
lossians,  i.  15,  16,  27  :  this  Mystery  among  the  Nations,  but  the 
Christos  in  you !)  as  does  the  Apokalypse.  The  foundation 
doctrine  in  all  the  Logos-churches  was  that  the  '  Anointed  '  is 
the  Power  of  the  God.— 1  Cor.  i.  24  ;  vii.  17 ;  x.  16,  17,  32,  33. 
The  crucifixion  of  the  '  Christos '  was  apparently  a  later  addition 
to  the  other.— ibid.  i.  21 ;  x.  16.  Consequently,  to  be  crucified, 
it  was  essential  to  crucify  the  human  flesh !  But  the  9  crux 
ansata  was  the  emblem  of  immortal  life  on  the  cover  of  Pepi 
Merenra's  sarcophagus  in  Egypt— anch  ra  kha,  according  to 
Chabas's  reading  of  it  ( — Chabas,  Papyrus  Magique  Harris,  p. 
8 ;  Tableau  phonetique,  plate  I.) ;  but  Brugsch  reads  anch  ma-ra, 
'  lebend  wie  die  Sonne.'— Agypt.  Zeitsch.  1881,  p.  5.  In  the 
Mithra-religion  Christ's  dwelling  was  largely  in  the  sun.  Seyf- 
farth  read  its  Coptic  equivalent  kh, — thus  agreeing  with  the 
kh  of  the  reading,  in  Chabas,  of  said  hieroglyph.  The  sun 
symbolised  time,  eternity,  and  the  resurrection.  No  religion 
that  looked  forward  to  the  Resurrection  could  possibly  do 
without  faith. — 1  Cor.  xv.  50.  On  the  sarcophagus  of  queen 
Anchnes,  Osiris  (Asar)  is  styled  King  of  the  period  of  the  pure 
spirits. — Palmer,  Egypt.  Chron.,  688 ;  vide  Matthew  xxv.  34. 
These  are  the  '  Mysteries  of  the  dead  '  in  the  ancient  world. — 
Acts,  xxiii.  6-9.  The  Saddoukees  denied  a  resurrection,  angels, 
and  spirit. — ibid.  8.  The  Pharisees  therefore  set  up  the  Jewish 
gnosis  and  its  mysteries. 

The  God  was  named  by  the  Kabbalists  Adam  ha-elion,  the 
Man  Most  High. — Bodenschatz,  Kirchliche  Verfassung  der 
Juden  III.  p.  152 ;  quotes  Emek  hammelech,  fol.  3.  col.  4.  cap. 
3.  Neither  Adam  was  transgressor  who  was  brought  into  ex- 
istence by  the  hands  of  the  God,  nor  was  Noe  intoxicated,  who 
was  found  more  just  than  all  creation  ;  nor  did  Abraam  live 
with  three  women  simultaneously  who  on  account  of  his 
chastity  was  considered  worthy  of  an  extended  progeny,  nor 
did  Iakob  commune  with  four,  two  of  whom  were  sisters,  who 
was  the  father  of  12  tribes. — Clementine  Homily,  ii.  52.  These 
words  the  Homily  puts  in  the  mouth  of  Peter  the  Apostle.     In 


394  THE  GHEBERS  OF  HEBRON. 

the  '  Acts  of  the  Apostles '  we  find  (Acts,  v.  18 ;  vii.  6)  active 
apostles.  In  Acts,  iv.  37  the  apostles  evidently  perform  the 
function  (in  this  instance)  of  the  Iessaean  stewards  or  man- 
agers. The  Essaioi  being  just  moderators  of  anger  repress 
wrath. — Josephus,  Wars,  II.  viii.  This  is  the  Iessaean  doctrine 
in  Matthew  v.  22-26.  The  Essaioi  are  the  Essenes,  and  the 
Iessaean  Healers  are  a  sect  of  the  Essene  Healers, — not  named 
after  Iesu,  but  from  the  '  Essaioi  iesomenoi,'  the  Essene  physi- 
cians.— Jos.  II.  vii.  6.  Peter  and  the  Apostles  are  named. — 
Acts,  ii.  37.  These  Iessaian  apostles  were  Messianist  Hagioi, 
missionaries,  prophets.  Antiqua  Mater,  43  regards  these 
apostles  (Iessaean  Hagioi)  as  the  actual  founders  of  the  Naza- 
rene  Sect, — after  Antioch,  called  Christians.  The  Essaeans 
love  one  another  more  than  the  other  sects  do. — Josephus, 
Wars,  II.  viii.  2.  1  John,  iv.  7  says :  Beloved,  let  us  love  one 
another.  The  Iessaeans  have  the  distinguishing  traits  of  the 
Essenes.  If  we  love  one  another  God  dwells  in  us. — ibid.  iv. 
7-12.  The  Essene  neophytes  had  to  prove  their  self-denial  by 
certain  tests.  See  this  rule  applied  in  Matthew,  xix.  21  by  the 
Iessaeans. 

Christian  Nazarenes  claim  as  their  founder  the  Baptist 
John.  The  Ebionites  were  Nazorenes,  the  Nazoria. — Luke,  vi. 
20,  21 ;  Acts,  xxiv.  5  ;  Matth.  xxi.  26.  Matthew  lays  down  the 
gnosis  that  the  Healer  was  born  of  the  holy  spirit  by  the  vir- 
gin. Luke  brings  in  the  Angel  Gabriel  (the  representative  of 
Herakles  and  the  Logos),  and  two  evangelists  refer  to  John 
the  Nazarene  as  a  witness  to  the  Baptism  of  the  Jordan. 
When  therefore  we  read  that  the  Ebionites  differed  as  to  the 
degree  of  relationship  in  which  the  Healer  stood  to  the  holy 
spirit  we  see  that  the  Good  Tidings  of  Matthew  were  available 
for  either  form  of  the  controversy,  inasmuch  as  Matthew,  iii. 
16,  17,  could  lend  support  to  even  Kerinthus.  Our  Gospels 
were  not  composed  in  a  hurry.  If  Luke's  Gospel  appeared  in 
the  2nd  century,  he  had  abundance  of  time  to  copy  the  narra- 
tion of  Vespasian's  encampments  out  of  Josephus.  If  Krishna 
(Herakles  Aaqabar)  was  finally  regarded  as  an  incarnation  of 
Vishnu,  why  should  not  Iesu  receive  the  Christos  in  himself? 
— John,  i.  32-34.  The  Budhists  were  known  on  the  Ganges  in 
the  time  of  Alexander.  The  general  council  of  Budhists  was 
held  at  Patna  in  B.C.  258.  At  the  time  of  the  Christian  era 
Budhists  were  known  in  Babylon  and  had  appeared  in  Alex- 


BEFORE  ANTIOGII.  395 

andria  in  Egypt.  Tathagatha  means  'He  that  should  come,' ' 
Budha,  of  royal  descent,  the  Sakj  a-muni,  the  Lion  from  the 
tribe  of  Sakya.  Sakya-Muni  healed  the  sick,  performed  mir- 
acles, and  taught  his  doctrines  to  the  poor.  With  the  excep- 
tion of  the  death  of  Iesua  on  the  cross  and  of  the  doctrine  of 
atonement  by  vicarious  suffering-,  which  is  absolutely  excluded 
by  Budhism,  the  most  ancient  of  the  Budhistic  records  known 
to  us  contain  statements  about  the  life  and  doctrines  of 
Gautama-Budha  which  correspond  in  a  remarkable  manner 
with  the  traditions  recorded  in  the  Gospels  about  the  life  and 
doctrines  of  Iesu  Messiah.2  It  may  be  asked,  if  Sakya-Muni 
was  born  several  centuries  before  the  Christian  era,  why  the 
Arabs  and  Nabatheans  should  not  have  taken  hold  of  the  doc- 
trine earlier.     They  may  have  done  so.3 

A  King  shall  reign  for  justice. — Isaiah,  xxxii.  i. 

But,  as  far  as  the  population  of  the  Jordan  and  Nabathea  were 
concerned,  the  invasion  of  Judea  by  the  Romans  was  enough 
to  keep  the  people  in  a  ferment  for  almost  a  century,  exclud- 
ing other  thoughts  than  the  expulsion  of  the  Romans  and  the 
hope  of  a  Messiah.     "  Inter  anna,  leges  silent !  " 

Philo  indirectly  connects  the  Essenes  with  East- Asiatic  re- 
ligions.4 The  Mithra  worship  was  in  Egypt,  in  Ezekiel  viii.  in 
Idumea,  Moab,  the  Hauran,  Gaulan,  Iturea,  and  on  both  sides 
of  the  Jordan.  The  Magoi  were  a  witness  to  Mithra  and  to 
Sakya-Muni  also.  For  the  Magoi  came  from  the  Eastern 
parts,  saying :  We  have  seen  the  King's  star  in  the  east ! 
Gautama  taught  that  all  men  are  Brothers.5  Jordan  was  the 
beginning  of  the  evangels. — Matthew,  iii.  13  ;  Mark,  i.  3.  The 
Essenes  and  Mithraworshippers  certainly  saw  their  God  in  the 
sun,  for  before  the  sun  rose  they  prayed  with  their  faces 
towards  the  east.  The  Essenes  continue  in  their  first  position 
and  have  not  altered  at  all,  says  Epiphanius  (a.d.  403).  As  to 
the  Ossenes,  closely  connected  with  the  former,  he  records  the 
tradition  that  they  had  originated  in  the  regions  of  Nabatea, 

1  Lnke,  vii.  19  and  Matthew,  iii.  11 ;  xi.  3  are  to  be  compared. 

5  Bunsen,  Angel- Messiah. 

s  ibid.  Ill,  11:3;  Chwolsohn,  I.  134,  136,  137. 

*  Bunsen,  77,  78,  102. 

5  ib.  45.  Compare  the  'Brothers'  in  Matthew,  xxviii.  10.  Astrolatry  was  the 
main  characteristic  of  the  Harran  Sabians. — Chwolsohn,  I.  19,  20.  See  Matthew,  ii.  2. 
Sabians  worshipping  Stars.— Chwolsohn,  I.  44,  04,  09,  81,  1  '■>'>. 


396  THE   OHEBERS  OF  HEBRON. 

meaning-  Arabia-Petraea ;  and  among-  other  places  he  mentions 
the  surrounding-  neighborhood  of  the  Dead  Sea,  on  the  Eastern 
shores  of  the  lake.  Elksai,  before  he  went  to  Palestine,  arose 
in  the  year  97  a.d.  in  the  north-east  of  Arabia  in  the  regions  of 
"VVasith  and  Bassrah.  The  Christian  Gnostic  sect  of  the  Man- 
daites  or  Mendaeans  regarded  him  as  its  originator.  The  Ara- 
bian writer  En-Nedim  calls  him  Scythianus,  and  his  disciple 
had  been  Therebinthus-Budha.  Elkesai  (Elxai)  joined  the  sect 
of  the  Ossenes,  some  remnants  of  which  (in  403)  were  still  to 
be  found  in  the  same  regions  of  Nabatea  and  Peraea  towards 
Moabitis  (Moab  territory).  The  connection  of  the  Book  of  El- 
kesai with  Parthia  is  very  important,  as  the  Parthians  formed 
a  bridge  between  the  asceticism  in  Mesopotamia  and  that  in 
India.  The  Mendaites  were  called  Disciples  of  John  and 
'  Sabians  of  the  Marshes '  between  the  Arabian  Desert  and  the 
lower  Euphrates  and  Tigris,  the  Mogtasilah,  or  Washers.  So 
'  John  the  Baptist '  may  be  regarded  as  a  transliteration  of 
'  John  the  Essenian.' — De  Bunsen,  111-115  ;  Chwolsohn,  I.  114 
-118,  130.  In  those  days  came  John  the  Baptist  preaching  in 
the  Desert  of  Judea.  His  clothing  of  camel's  hair,  and  a  girdle 
of  leather  round  his  waist.  This  was  a  Nazarene !  and  a 
Sabian !  He  is  made  in  Mark,  i.  7  to  proclaim  the  Coming 
Messiah. 

Art  thou  the  Coming  One,  or  do  we  look  for  another  ? — Matthew,  xi.  3. 

Elxai  gave  out  that  he  was  the  founder  of  the  Ebionites,  Nazo- 
reans,  Ossenes  and  Nazarenes.  The  Kerinthians  and  Naza- 
renes  were  related  to  the  Ebionites  (with  whom  again  the 
Sampsaioi  and  Elkesaites  were  allied)  and  all  wash  summer 
and  winter.1 

1  Chwolsohn,  Ssabier,  I.  116,  117,  quotes  Epiphanins.  The  Sampsaioi  (from  Sherns, 
Sun)  were  the  Heliacoi. — ibid.  117,  118.  New  religions  have  to  contend  against  the 
vis  inertiae.  The  Jerusalem  theocracy  woidd  naturally  be  reluctant  to  have  their  sec- 
tarianism, confirmed  too  by  circumcision,  invaded  by  Budhism.  The  expedient  of  one 
or  two  Messiahs  referred  to  in  the  Prophets  would  partially  counterpoise  the  succession 
of  Budhas  by  a  succession  of  Prophets,  so  long  as  the  power  of  the  Pharisees  lasted. 
But  when  Rome's  stem  hand  removed  that  party  there  was  room  for  the  other  demon- 
stration,— as  when  a  forest  is  cut  down  a  new  one  takes  its  place,  but  composed  of  en- 
tirely different  trees.  Tt  is  evident  that  while  Herod  was  king  and  the  priests  and  the 
Pharisees  controlled  Jewish  religious  destinies  neither  Budhist  nor  Baptist  nor  Naza- 
rene could  occupy  the  ground. 

Spencer  considered  the  Sabian  doctrines  made  up  of  Chaldaism,  Judaism,  Gnosti- 
cism, Kabbalism,  Platonism  and  Pythagorism, — Chaldaism   predominating. — Chwol- 


BEFORE  ANTIOCH.  397 

The  fourth  book  of  Esdras,  chapter  xiii.,  unequivocally 
speaks  of  a  Logos-Messiah  not  in  the  flesh.  The  Babylonian 
and  Philonian  Logos  being  purely  spiritual  essences  (asarkoi), 
neither  Saturninus,  Karpokrates,  Kerinthus,  nor  the  Nazoria, 
nor  Ebionites,  until  Markion  (nor  in  fact  any  of  the  earlier 
gnostics),  were  very  likely  to  have  heard  of  the  virgin  Maria, 
Ioseph,  or  Iesu.  We  may  feel  sure  of  this  in  the  case  of  Kerin- 
thus ;  for  if  Irenaeus  could  have  shown  that  Kerinthus  knew 
the  formula  "  born  of  the  virgin  Mary  "  he  never  would  have 
left  out  such  a  piece  of  evidence,  one  so  much  in  favor  of  the 
side  on  which  he  argued.  Looking  at  all  the  evidence  in  the 
case,  it  seems  doubtful  if  Kerinthus  had  ever  heard  more 
than  the  names  Mithra,  Logos,  Messiach  or  Christos  in  con- 
nection with  the  general  gnosis  of  Antioch.  The  account  of 
Kerinthus  in  Irenaeus,  I.  xxv.  may  have  been  derived  from 
hearsay,  or  mere  unfounded  inference.  Kerinthus  could  not 
have  known  Markion  nor  Matthew.  Hence  (as  Irenaeus,  I. 
xxv.  stands)  Kerinthus  is  singularly  represented  (by  implica- 
tion) as  knowing  the  story  of  the  virginal  birth  and  disbeliev- 
ing it !  As  Kerinthus  was  connected  with  the  Ebionites  and 
Judaizers,  and  as  most  of  these,  in  the  time  of  Irenaeus  and 
the  lawyer  Tertullian,  regarded  Iesu  as  a  mere  man,  the  son  of 
Ioseph,  Irenaeus  may  have  given  this  Ebionite  view  as  the 
view  of  Kerinthus  ;  but  it  is  not  so  clear  that  Kerinthus  knew 
whether  the  Iesu  was  crucified  and  rose  again,1  or  that  any 
considerable  part  of  the  Ebionites  in  the  time  of  Tertullian 

sohn,  I.  40,  16"?.  Elxai  was  one  of  the  oldest  if  not  the  very  oldest  representative  of 
post  christian  gnosis.  There  is  no  doubt  that  individual  gnostic  elements  existed  al- 
ready before  Christ  in  Western  Asia  and  particularly  among  the  Jews. — ibid.  112. 
Mandaiam  the  source  of  Manicheism. — ibid.  130.  Mani  born  c.  190. — ibid.  132.  The 
Arab  writers  have  not  strongly  distinguished  the  Chaldeans,  Nabatheans  and  Syrians. 
The  Arabs  call  the  Syrians  Nabatheans. — ib.  162,  163.  The  Sabians  were  a  Syrian  race 
(a.d.  722)  whose  religion  was  composed  of  Judaism,  Magism,  and  Christianity.— ib. 
185-188.  There  were  two  sorts  of  Sabians  (according  to  el-Karchi,  died,  955),  one 
recognises  Jesus  Christ  as  Prophet,  the  other  denies  that  he  was  a  Prophet  and  adores 
the  Sun.  To  this  statement  regarding  two  sorts  of  Sabians  Chwolsohn,  191-193  enters 
an  objection.  But  the  Manicheans  regarded  Christ  as  Mithra  (vide  Matthew,  xvii.  2; 
xix.  28 ;  Rev.  i.  16  ;  xix.  11,1  '■))  and  the  sun  is  the  emblem  of  the  Logos.  All  we  have 
to  do  is  to  admit  that  the  Sabians,  some  of  them,  acknowledged  Jesus  Christ  as  Prophet 
and  connected  him  with  the  sun  through  the  pneuma  or  spirit  (Diodorus,  1.  7.  1 1  ;  Mat- 
thew, iii.  16).  Then  the  late  Arabian  writers  are  substantially  confirmed  in  the  first 
third  of  the  2nd  century.  The  Egyptian  priests  understood  the  doctrine  of  spirit,  in 
the  oriental  philosophy,  as  well  as  the  Jews  did. 

1  anastanta  ek  nekron,  kai  anabanta  eis  ton  ouranon.  —  Justin,  Trypho,  p.  42 
Justin  could  furnish  the  phrase. 


398  THE   GHEBEBS  OF  HEBBON. 

admitted  this.  As  Kerintlms  could  not  be  made  to  say  that 
Iesu  was  the  Christus,  he  could  be  represented  as  admitting-, 
although  contrary  to  the  doctrine  of  Saturninus,  the  crucifixion 
and  resurrection.  Justin  p.  54  leaves  out  Kerintlms,  when 
speaking  of  the  Markionites,  Oualentinians,  Basilidians,  Sa- 
tornelians,  and  others  of  various  names ;  but  Irenaeus  con- 
trives to  get  off  upon  him  two  admissions,  that  one  would  not 
expect  from  those  who  denied  the  virginal  birth  and  held  that 
Iesu  was  not  the  Christos.  The  shrewdness  of  Irenaeus  is  here 
exhibited.  If  he  could  not  make  out  that  Kerintlms  believed 
that  Iesu  was  born  of  a  virgin,  he  does  the  next  best  thing  in 
making*  him  admit  (in  Irenaeuis  own  parenthesis)  an  acquaint- 
ance with  the  hypothesis.  Now  if  that  hypothesis  after  140  or 
155  was  in  Matthew  directed  against  Markion,  how  could  Kerin- 
tlms who  lived  in  115  (as  "  Antiqua  Mater  "  thinks)  have  had 
any  idea  on  the  subject  ?  The  Apokalypse  does  not  mention 
it.  The  Gospel  of  Matthew  is  not  early,  Justin  Martyr  never 
quotes  it.  His  quotations  are  taken  from  the  "  Gospel  accord- 
ing to  the  Hebrews,"  at  least  as  ancient  a  gospel  as  any.  The 
Assumptio  Mosis  (in  139)  mentions  no  Messiah,  although  it 
knows  Ezra's  Messianism ;  it  is  because  of  Bar  Cocheba's  de- 
struction and  Adrian's  Kolonia  Aelia.1  Not  a  word  of  the  Tem- 
ple.2 Revenge  is  seen  in  the  Apokalypse  (Rev.  xviii. ;  xix.  11)  ; 
and  "I  come  quickly." — Rev.  xxii.  20.  This  "Coming"  shall 
bring  the  Vengeance  on  the  wicked  Heathenism  of  Rome  ;  for 
Israel  all  that  remains  is  the  full,  severe,  faithfulness  to  the 
Law,  worthy  of  Akiba,3  wherein  the  higher  hope  rested.  Have 
we  no  temple  and  no  Jerusalem  more  ;  indeed  at  the  end  of 
the  whole  Roman  earth  no  native  land  left  ?  The  Lord  comes 
and  lifts  us  up,  chastising  the  Heathen  and  annihilating  their 
idols.  God  will  make  you  to  float  in  the  Starheaven,  instead 
of  your  home,  and  you  will  look  down  from  on  high  and  see 
your  foes  on  earth,  and  recognize  them,  and  be  happy. — Mo- 
ses, Prophetie  mid  Himmelfahrt,  xii. ;  Volkmar,  46,  72.  After 
unheard-of  cruelties,  the  Romans  left  the  unfortunate  Jews  no 
resource  but  their  God !  Prepare  for  death,  said  R.  Akiba,  for 
horrible  days  will  come  upon  us !  Let  us  rather  die  than 
break  the  mandates  of  the  Lord !     But  the  "  Coming  "  of  the 

1  Volkmar,  Mose  Himmelfahrt,  09,  70. 

2  in  Assumptio  Mosis. 

3  The  great  leader  in  the  Law  of  Moses. 


BEFORE  ANTIOCH.  399 

Messiah  belongs  to  the  oldest  Christianism  of  the  Ebionites  ; 
and  the  Christians  could  speak  or  write  of  an  expected  Mes- 
siah when  a  follower  of  R.  Akiba  might  have  been  bereft  of 
hope  after  Bar  Cocheba's  fall.  We  find  in  Latin  translations 
of  Christian-Greek  writings  an  occasional  substitution  of  Iesus 
instead  of  Christus.  An  instance  of  this  occurs  in  4th  Esdras, 
VII.  28,  29  ;  Drummond,  Jewish  Messiah,  p.  90.  This  is  one 
mode  of  confusing  the  two  characters  Christos  and  Iesu  ; l  for 
the  Jews  who  found  in  Daniel  the  Messiah  doctrine  did  not 
admit  that  the  two  names  Iesu  and  Christos  (Messiah)  applied 
to  the  same  person.  The  Messiah  was  asarkos  ;  Iesu  was 
claimed  b}^  the  Christians  to  be  both  man  and  asarkos.  But  as 
a  Iessaian  Healer  they  might  have  claimed  never  to  have 
heard  of  him  until  the  Christians  wrote  the  gospels.  As  long 
as  the  Ebionite  Messianists  were  not  separated  from  the  Jews 
their  idea  must  have  been  Jewish  in  character,  that  is,  they 
would  (like  the  Apokalypse)  side  with  the  Jews,  or  at  least  be 
neutral  between  Hadrian  and  Bar  Cocheba's  faction.  When, 
however,  the  Christian  writings  propose  to  "  give  to  Caesar 
what  is  his  "  and  simultaneously  cry  "  woe  to  you  scribes  and 
pharisees,"  we  see  that  the  writer  of  the  Gospel  of  Matthew 
belongs  to  a  party  of  the  Messianists,  opposed  to  Judaism 
and  the  Pharisee  party,  and  half  ready  to  receive  permission 
from  Hadrian  to  reside  in  Aelia  Capitolina,  The  split  had 
come,  then,  after  Bar  Cocheba's  time ;  and  the  Christian 
Ebionites  took  up  an  entirely  different  position  towards  the 
doctrine  of  a  Messiah.  He  was  rather  the  reverse  of  Bar 
Cocheba,  no  Warrior  ;  he  was  not  to  oppose  the  Roman  Power  ; 
the  speedy  appearance  of  the  Saviour  Iesua  was  proclaimed, 
and  also  that  he  had  already  appeared  as  an  Ebionite  or 
Iessaian  teacher  and  healer.  The  Essaian  morals  were  to  dis- 
tinguish the  new  promulgation  of  doctrine,  to  be  its  text. 
This  doctrine  would  not  offend  the  Transjordans,  nor  Gali- 
leans, and,  moreover,  the  Messianic  agitation  would  not  be 

1  The  Apokalypse  mentions  no  gospels  ;  only  the  gnostic  Essene  (?)  Nikolaitans.  It 
refers  to  an  evangel  of  Judgment  (like  that  mentioned  in  connection  with  Sabaotb 
Adonaios,  in  the  Jewish  Sibyl).  This  is  not  a  Gospel,  but  the  wrath  to  fall  on  Rome. 
—Rev.  xiv.  8.  The  Lamb  is  the  Sabian-Logos,  Sol-Mithra  in  Aries,  the  Christos.— 
Rev.  xix.  11.  Matthew,  iv.  25  ;  ix.  35  ;  xi.  5,  preaches  the  Good  Tidings  to  the  Jordan 
and  Transjordan  population,  yet  the  Apokalypse  never  mentions  a  gospel,  and  Philo 
Judaeus  (tic.  10  to  A.D.  50)  knows  nothing  of  the  Ljight  of  the  world  in  all  the  cities  of 
Galilee  preaching  the  Kingdom  of  the  heavens. 


400  THE  GHEBERS  OF  HEBRON. 

abandoned  in  consequence  of  Bar  Cocheba's  death  in  about 
134.  It  would  be  a  Messiah  of  the  Iessaians,  a  Iesua  Christos, 
instead  a  Jewish  Messiah.  Now  which  of  the  gospels  bears 
out  this  view  ?  Matthew's  certainly  does.  He  gives  the 
Essaian  sermons,  mentions  the  miracles,  attests  that  the  Iesua 
is  of  David's  line,  renders  to  Caesar  the  things  that  are  Cae- 
sar's (and  Hadrian  was  master  of  about  all  there  was  in  Iudaea), 
announces  open  hostility  to  the  Scribes  and  Pharisees,  just  as 
if  he  were  a  Galilean,  Jordan  or  Transjordan  missionary,  and 
finds  a  rock  on  which  to  found  a  Church  and  establish  a  bishop 
Peter  over  it.  To  have  relinquished  the  Sibyl's  doctrine  of  a 
Messiah  in  the  sun  descending  as  a  King,  changed  the  whole 
character  of  Jewish  Messianism,  created  a  new  policy  and  a 
new  religion,  required  all  the  time  of  St.  Matthew  until  after 
145  or  160  perhaps.  The  Gospel  according  to  the  Hebrews 
was  exclusively  used  by  the  Ebionites  ( — Euseb.  H.  E.  iii.  25) 
and  was  in  such  repute  among  the  earliest  Christian  communi- 
ties that  it  was  generally  believed  to  be  the  original  of  the 
Greek  Gospel  of  Matthew.1  Justin  did  not  use  our  Matthew, 
but  one  in  many  respects  like  it.  But  what  throws  the 
strongest  light  on  the  date  of  the  Gospel  of  Matthew  is  the 
proposition  (in  a  Churchgovernment  of  Presbyters  previously) 
to  make  Peter  the  Head  of  the  Church.— Matth.  xvi.  18,  19. 
Matthew  represented  the  Jordan  and  Transjordan  Nazorene- 
Ebionite  Ecclesia  ;  and  as  the  Ebionites  and  the  Nazoria  were 
become  Minim  in  the  Second  Century,  it  might  be  expected 
that  the  Petrine  tendency  in  Matthew's  Gospel  would  be  con- 
nected with  the  Ebionite-Petrine  tendencies  manifested  in  the 
Clementine  Homilies,  —  even  if  it  made  its  appearance  in 
Matthew's  Ebionite  Gospel  (x.  6)  somewhat  earlier  than  in  the 
Homilies.  That  Matthew,  x.  6,  would  not  like  the  Samaritans, 
Simon  Magus  or  Markion  is  clear ;  and  the  Homilies  (or  the 
pamphlet  against  Simon  Magus,  Paul,  and  Markion,  which  is 
said  to  have  been  the  original  groundwork  and  basis  of  the 
Homilies)  indicate  a  sympathy  with  Matthew's  Gospel  on 
these  points.  The  Ebionites  reject  the  Apostle  Paul,  calling 
him  an  apostate  from  the  Law,  and  use  only  the  Gospel 
according  to  Matthew  (<?). — Irenaeus,  I.  xxvi. ;  so  Matthew,  v. 
17,  IS.  Irenaeus  knew  the  Ebionites  as  they  were  in  about 
a.d.  190.     So  that  there  is  nothing  in  this  to  lead  one  to  date 

1  Supernat.  Rel.  I.  423,  424,  425. 


BEFORE  ANTIOCn.  401 

Matthew's  Gospel  any  earlier  than  the  previous  considerations 
may  warrant.  In  rejecting-  Paul,  the  Ebionites  selected  Pe- 
ter. Matthew's  Gospel  does  the  same.  But  what  knowledge 
any  one  had  of  Peter  more  than  that  his  name  had  been  asso- 
ciated with  Iessaians,  Nazoria  and  Ebionites  for  sometime  it 
would  be  hard  to  say. 

Here  we  have  Philo's  description  of  the  prevalent  sacred 
gnosis.  "  To  cover  up  and  hide  hidden  mysteries  in  ordinary 
words  under  the  pretext  of  a  certain  history  and  narration  of 
visible  things.  Therefore  an  account  of  the  visible  creation  is 
introduced,  and  the  condition  and  hypothesis  of  a  first  Man. 
.  .  .  But  iu  a  wonderful  way  the  account  of  even  the  battles 
was  arranged,  a  diversity  descriptive  of  those  now  conquerors, 
now  conquered,  by  which  things  certain  unspeakable  sacra- 
ments are  declared  to  those  who  understand  how  to  explore 
sayings  of  this  sort.  But  also  the  Law  of  truth  and  the  proph- 
ets is  woven  in  with  the  Scripture  of  the  Law  through  the 
admirable  instruction  of  wisdom/  which  divine  things  have 
been  each  covered  up  by  a  certain  art  of  wisdom,  as  if  some  in- 
vestment and  concealment  of  spiritual  meanings  :  and  this  is 
what  we  have  called  the  corpus  of  Scripture ;  so  that  even 
through  this  that  we  have  called  'clothing  of  the  writing' 
woven  by  the  art  of  wisdom  many  could  construct  and  progress 
who  could  not  do  so  by  the  mere  words." — Philo  Judaeus.  Of 
such  seem  to  have  consisted  the  writings  of  the  scribes  of  the 
gnosis. 

The  religious  beliefs  of  all  Europe  are  founded  on  tradi- 
tional conceptions  of  Oriental  origin.  Stuart-Glennie  com- 
pares the  ideal  conceptions  of  the  life,  death  and  resurrection 
of  Osiris  or  that  of  the  soul  and  its  Other- world  progress  to 
the  region  of  sacred  repose  with  such  ideal  conceptions  as 
Universal  Gravitation,  Universal  Attraction  and  Eternal  Evo- 
lution. These  ideas  are  as  taking  to  some  now  as  the  Osiris- 
myth  was  in  the  centuries  before  our  era.  The  earlier  con- 
ceptions of  Causation  were  ignorant !  But  they  led,  as  in  the 
case  of  the  Adonis-myth,  to  the  conception  of  a  divine  King, 
expected  to  come  on  earth  as  Osiris  is  said  to  have  done.  In 
this  way  minds  got  used  to  the  expectation  of  the  appearance 
of  a  divine  personage  on  earth  in  human  form  to  aid  humanity 
in  its  straits.  We  see  at  this  moment  an  instance  of  this  habit 
of  thought, — the  belief  in  el  Mahdi.  As  divine  judge  Osiris 
26 


402  THE  GHEBERS  OF  HEBRON. 

appears,  like  Sabaoth  Adonaios  and  the  Messiah.  Amon l  and 
Thoth  represent  the  divine  Logos.  The  deceased  calls  on 
Osiris  to  save  him  from  his  accusers,  from  the  Lake  of  Fire 
and  his  tormentors.2 

"  The  hierophant  then  taught  them  that  there  was  one 
supreme  cause  of  all,  alike  free  from  imperfection  and  change, 
who  by  his  providence  regulated  the  course  of  events  through- 
out the  universe."3  This  of  itself  implies  Osiris,  who  (as 
spiritus  and  logos)  corresponds  to  the  idea  given  out  in  psalms 
civ.  30,  cxxxix.  7-13,  Genesis,  i.  2.  The  Semite  priests,  then, 
had  taught  that  the  spirit  is  the  logical  cause  of  all  things. 
Thus  Patau's  World-Egg  in  Egypt  and  the  '  Egg  of  Cyprus ' 
with  a  Bull  on  it  represent  the  kosmos  pervaded  by  spirit. 
The  Bacchi  bulls,  Apis,  Mnevis,  and  Iroboam's  bulls  represent 
the  vital  spirit  and  Power  of  Osiris.  These  two  leading  sym- 
bols of  Egyptian  allegory,  the  bull  and  the  cow,  indicate,  one, 
the  divine  spirit  that  begets,  the  other,  the  power  that  brings 
forth/ — the  Wisdom  in  the  moon.  Hence  the  word  Elohim 
means  these  dual  powers  in  one  !  The  light  surging  from  the 
water,  the  principle  of  fire  receiving  birth  from  the  humid 
principle,  such  is  the  point  of  departure  of  the  Egyptian 
mythology.5  According  to  certain  passages  in  the  Book  of 
the  Dead  the  divine  monad  has  lifted  himself  up  as  the  light 
of  the  chaos,  has  commenced  the  great  work  of  creation  and 
has  made  of  the  kosmos  his  body  or  his  dwelling  place.6  The 
Light  has  itself  been  the  Creator  who  has  suspended  the 
heaven,  erected  the  column  of  air,  established  the  ground,  hol- 
lowed under  the  earth  the  abyss  of  Tartarus7  as  his  impene- 
trable mystery,  and  brought  into  existence  the  innumerable 
beings  of  creation.8     Not  enough  allowance  has  been  made  for 

1  Kneph  is  about  the  same  as  Amon. — Baethgen,  p.  03.  Kneph  in  Hebrew  means 
celatus,  concealed,  ablatns  volatu. — Ign.  Weitenauer,  Hierolexicon,  p.  143;  so  Baeth- 
gen, Sem.  Rel.  28,  29,  63.     Amon  is  the  concealed. — De  Iside,  9. 

2  Stuart-Glennie,  in  Morningland,  p.  309.  Gabriel  Angel  of  Fire;  Herakles,  King 
of  Fire.     Keb  is  Saturn  in  Egypt ;  Iaqab  is  Herakles  the  Akbar,  Gabar. 

3  Essay  by  Dr.  Hill  of  St.  Andrews,  quoted  in  Landseer,  Sabaean  Researches, 
p.  193. 

4  Pierret,  Revue  Egypt,  p.  127.  Light  and  Darkness  are  the  two  natures  or  prin- 
ciples in  the  philosophy  of  the  Sethians,  and  in  the  centre  between  the  two  is  the 
unmingled  spirit. — Hippolytus,  v.  19. 

5  ibid.  p.  209. 

6  Compare  Genesis,  i.  2,  3. 

7  Enfer  ;  Hades,  Sheol. 

8  Pierret,  129.     The  divine  force  resides  in  the  bosom  of  primitive  matter,  and,  in 


BEFORE  ANTIOCH.  403 

the  mind  of  the  East.  Its  speculations  were  cradled  in  the 
depths  of  the  gnosis  which  rims  with  the  Hebrew  scriptures, 
as  the  inner,  the  '  Hidden  Wisdom.' 

Tainmuz  (Adon)  was  the  Life-god  (Iahoh,  Iachi).  Often 
killed,  he  returns  to  life. — Sayce,  Hib.  239.  Twice  a  year  sea 
water  was  carried  into  the  temple  of  the  Great  Syrian  Goddess 
at  Hierapolis  and  poured  into  a  hole  that  was  there  (Baethgen, 
p.  74).  The  same  thing  took  place  also  at  Byblus  ( — Dunlap, 
Sod,  I.  28 ;  Lucian,  De  Dea  Syria,  48).  In  like  manner  at 
Mazephat,  between  Jerusalem  and  Gibeon,  the  Ghebers  (He- 
brews) poured  out  waters  before  Iahoh  (the  God  of  life,  Adoni) 
and  fasted. — 1  Samuel,  vii.  6.  This  was  done  in  the  midst  of 
the  Bal  (Baal)  and  Astarta  worship  at  Mazepha  where  Samuel 
was  Judge  of  Asarel.  This  shows  that  the  Jewish  religion  was 
pure  Syrianism,  the  religion  of  Syria  and  the  Levant.  Com- 
pare Baethgen,  p.  71-74.  There  seems  to  be  no  doubt  that 
in  the  doctrine  that  the  Male  Deity  and  Female  God  were 
united  in  name  and  in  essence  (hermathene,  Adonis  without 
sex)  was  a  direct  movement  towards  monotheism  in  reasoning 
minds.  Speaking  of  the  assumption  of  Ata  by  the  Female 
Deity,  Baethgen,  p.  74,  says  :  "  The  idea,  which  this  universal 
deity -form  (Gottergestalt)  has  called  into  life  denotes  a  reaction 
against  the  plurality  of  the  Gods  and  their  sexual  differentia- 
tion ; "  and  he  speaks  of  this  as  an  effort  after  Unity  within 
Semitic  polytheism.  Now  Ave  may  regard  the  Hebrew  Bible 
as  the  result  of  this  striving  after  a  certain  degree  of  Divine 
Unity,  together  with  a  priestly  effort  to  let  into  the  temple 
(under  the  Angel-theory)  those  that  were  not  yet  Unitarians 
nor  Mohammedans,  not  yet  congregated  under  the  flag  of  the 
Divine  Unity  ;  but  still  disposed  to  regard  the  Powers  on  high 
as  somewhat  distributed  among  Powrers,  Gods,  or  Angels.    The 

the  Egyptian  view,  is  inseparable  from  it. — Pierret,  p.  127.  All  things  were  made  by 
the  Logos  and  without  it  was  not  anything  that  exists. — John,  i.  1,  3.  As  to  the 
"Darkness"  of  the  Sethians ;— the  Deme'ter  Melaina,  was  anciently  represented  with 
the  head  of  a  horse.  The  black  color  means  below  earth.  There  was  a  horse-headed 
Gorgo.— Milchhoefer  die  Anfange  der  Kunst,  59,  60,02.  Mithra  is  a  symbol  of  light 
and  born  also  in  the  cave  of  darkness.  A  horse  was  his  emblem,  the  Sun's  White 
Horse  means  the  light  of  the  Logos. — Rev.  xix.  11-15. 

The  spiritual  nature  preordained  for  certain  salvation  is  stored  up  in  Seth. — Ter- 
tull.  vs.  Valent.  xxix.  Seth's  position  in  Genesis  is  the  very  best.  His  name  is  a 
form  of  Sada,  Saad  (fire,  Merkury)  ;  and  He  is  very  like  Hermes,  the  Divine  Wisdom 
personified.  Josephus  refers  to  the  pillars  of  Seth  in  the  land  of  Siris  (the  land  Sirida). 
— Jos.  Ant.  I.  o.  3. 


404  THE  GHEBERS  OF  HEBRON. 

Phoenicians  regarded  all  Gods  as  different  forms  of  manifes- 
tation of  one  and  the  same  Chief  Deity. — Baethgen,  121. 

About  the  time  of  the  Christian  era  and  in  a.d.  105  from 
Damaskus  to  Petra,  into  Middle  Arabia  and  Sinai  the  Na- 
batheans  adored  Dionysus  -  Dusara.  —  Baethgen,  Semit.  Eel. 
91-101.  The  name  Asara  (Osara),  which  is  Osiris,  resembles 
Ousir  and  Usara,  Osirian  names.  Du  (meaning  Lord)  may 
have  been  prefixed  to  Sar  (Asar) ;  as  Sar-Azar  =  Lord  Azar, 
Asar.  The  Dusares- worship  was  in  all  the  land  east  and  south 
of  the  Israelite  country.  According  to  Suidas,  the  God's  form 
was  a  black,  four  cornered,  unhewn  stone  which  stood  on  a 
golden  base. — Fr.  Baethgen,  Semit.  Piel.  93 ;  Wetzstein,  Pieise 
in  Hauran,  113.  This  black  stone,  as  an  emblem,  identifies 
him  with  the  Arabian  Saturn  at  Mecca,  with  the  color  (black) 
of  Osiris,  and  with  Dionysus  in  Hades.  Dionysus  was  the 
Sun,  having  the  pomegranate  and  (under  the  name  Baal-Cham- 
man)  grapes  as  symbols  ( — Baethgen,  95,  96,  97) ;  and  being 
the  chief  deity  of  the  Nabatheans,  the  manly  God  who  breathes 
into  the  souls  womanless  life  (Movers,  I.  338,  339,  quotes 
Marinus  and-  Damasc.  vita  Isadori,  in  Photius,  Bibl.  p.  347). 
This  has  the  look  of  Nazarene  self-denial  as  well  as  Nabathean 
Dionysus-worship.  Dionysus  was  called  Elel. — Ovid,  Met.  iv. 
15.  When  we  remember  the  Semite-Hebrew  tendency  from  a 
to  e  (as  Allah,  Elah)  we  need  not  hesitate  out  of  Elelat  (the 
feminine  of  Dionysus)  to  collect  the  form  Alilat.  Alal  will 
turn  to  Elel  (Eliel) ;  Alilat  is  the  Ourania  of  Herodotus,  III. 
8.— Baethgen,  97.  IJrotal  is,  then,  the  Semite  firegod ;  and 
has  the  geapes  that  Josephus  mentions  as  among  the  symbols 
on  the  temple  at  Jerusalem.  So  that  it  is  easily  inferred  that 
Aclon,  Asar,  Dionysus,  Seb,  Dusares,  Osiris,  Saturn,  Urotal 
and  El  are  all  names  of  Dionysus-Bel  in  Hades,  mourned  as 
Aclon  the  Deathgod  Adonis.  Tanat  was  Artemis  (Virgo)  and 
Venus  (Astarta),  the  Virgo  Celestial  and  Celestial  Juno.  Ta- 
nit  was  Mother  and  Spouse  ;  the  face  of  Baal,— the  Mighty 
Mother.— Baethgen,  p.  58.  The  Nabathean  worship  of  Dusares 
brings  us  near  to  the  Jordan  peoples  as  well  as  to  the  Osirian 
resemblances  to  Christianism  in  its  earliest  period. 

Zeus  has  carried  Semele  up  to  Olumpos  '  the  Mother  of  Bakchos, 
And  he  will  bring  Dionusos  into  Aether.— Nonnus,  xxxi.  231. 

1  Compare  Oulom,  time,  eternity.     Here  we  have  Father,  Son,  and  spiritus  vitae ; 
and  the  Virgin. 


BEFORE  ANTIOCII.  405 

The  Aither,  the  abode  of  Semele.1 — Nonnus,  xxxi.  255. 

The  kornos  of  Chthonian  (Subterranean  in  Hades)  Luaios! — Nonnus,  xxxi. 
149. 

Dionysus  having  life's  end  the  again-recalled  commencement. — Nonnus,  vi. 
175. 

Homage  to  thee,  Ra,  the  beetle-  that  folds  his  wings,  that  rests  in  the  em- 
pyrean, that  is  born  as  his  own  son. 

The  scarabaeus  which  enters  life  as  its  own  son.3 

Here  we   have   the   Melqart-Astarta,  the  Hermathene  Adon. 
See  Baethg-en,  39,  40,  47,  48,  72. 

Towards  thee  too  Aides  was  merciful,  and  for  thee  She, 

Persephone,  altered  her  savage,  eager  desire, 

And  thee,  a  mummy,  restored  to  life  4  for  brother  Dionysus. 

You  did  not  die  as  died  Atumnios  ;  nor  water  of  Styx 

Nor  Tisiphone's  fire  nor  Megaira's  eye  didst  thou  see. — Nonnus  xii.  235-240. 

You  have  all  the  form  of  Zagreus  ;  but  do  you  grant 

A  lately-performed  boon  to  him  from  whom  you  sprung ; 

For  you  rose  up  from  the  heart  of  the  primal  Dionysus  so  celebrated  in  song. 
— Nonnus,  xxiv.  47-49. 

As  mortal,  and  weaving  traps,  Dionysus  concealed  an  immortal  shape.— 
Nonnus,  x.  195. 

But  along  the  neighboring  plain  of  law-administering  Beroe, 

Ye  Lebanon  6  Muses,  chant  the  hymn  of  Amumone, 

And  of  sea  ruler  Kronides  and  of  the  well-hymned  Redeemer  6 

The  war  of  waves  and  the  strife  of  the  vine. — Nonnus,  xli.  13. 

Dionysus,  Guardian  of  the  human  race. 

And  God  twines  about  his  locks  as  crown 

A  reptile  lying  upon  the  dark-colored  ivy, 

Having  a  snaky  mitre,  a  sign  of  his  Youth.— Nonnus,  vii.  99. 

1  We  see  that  the  word  Semal  makes,  as  name  of  the  moon,  the  feminine  Semele. 

-  khepr.  Maspero  calls  the  scarabaeus  khopirrou,  khopri,  from  the  root  khoprou 
to  become,  devenir,  to  come  into  existence. 

3  The  scarabaeus  was  once  regarded  as  self-produced.  It  symbolises  generation 
and  a  father,  because  it  is  engendered  by  the  father  alone.  Khepr  was  said  to  form  his 
own  body  continually  from  self -originated  substance,  and  the  father  acts  as  if  he  were 
the  gestatur  and  bringer  forth  of  the  child  before  the  time  of  lying-in.  Taht  the  lunar 
God  is  called  the  self-created,  the  never  born.  The  beetle  was  a  lunar  emblem  before 
it  was  assigned  to  the  solar  god.— G.  Massey,  I.  119,  193.  But  we  have  already  Diony- 
sus as  lunar  divinity  with  the  horns. — Nonnus,  ix. 

*  Zogreo  (ZoS  and  ageird)  a  word  used  of  the  resurrection  of  the  dead.  In  Hebrew 
we  have  Zakar,  the  male  principle  of  life,  of  which  the  Greeks  made  Zagreus.  We  see 
Iozachar. — 2  Kings,  xii.  21. 

s  Nonnus,  xxxi.  203,  places  the  Syrian  Aphrodite-  alone,  deserted,  sitting  on  the 
Lebanon.     Compare  her  image  of  jealousy. — Ezekiel,  viii.  5. 

6  Luaios.  "  The  first  altar  is  of  Dionysus,  called  Saviour"  .  .  .  "  Dionysus  Saotes." 
— Pausanias,  Cor.  xxxi.  xxxvii. 


406  THE  GHEBERS  OF  HEBRON. 

And  him  She  restored  to  life  :  and  to  the  long  eyes 
Of  the  long-haired  Redeemer  allotted  such  youth — 

If  ever  mortal  womb  bore  so  youthful  a  form  ! — Nonnus,  xxxv.  338-340. 
And  about  the  southern  isthmus  of  the  heart-gladdening  earth 
Unto  the  southern  surf  are  sandy  paths 
To  the  land  of  Sidon  where  the  variety  of  garden  trees 
And  the  grape-bunches  adorn  :  and  with  spreading  branches 
The  thick-shaded  strip  extends  for  wayfarers  that  cannot  miss  the  road.-- 
Nonnus,  xxi.  41-44. 

Alexander  Balas,  about  153,  sent  Ionathan  the  purple  and 
the  diadem  and  made  him  Highpriest.  About  the  year  143  be- 
fore Christ  the  Highpriest  Ionathan  received  the  golden  crown 
of  Ierusalem  from  the  Syrian  king.  In  142  the  Jews  began  a 
new  era  ;  and  in  131  Hurkan  rendered  them  for  ever  indepen- 
dent of  Syria  and  conquered  Edom.1  From  143  to  130  the 
Jewish  priests  conceived  hopes  of  increasing  their  territory. 
They  then  had  a  motive  for  writing  Sacred  Books  which  should 
lay  claim  to  all  Palestine  and  bring  crowds  from  other  cities 
to  the  Temple  at  Ierusalem.2  Not  far  from  B.C.  162  Judas 
Makkabaeus  had  marched  against  the  Idumeans  (Edom)  and 
had  destroyed  Hebron  and  surprised  Asdod. — Schiirer,  Gesch. 
d.  Jiidischen  Volkes,  I.  p.  164.  About  B.C.  142-143,  they  dated 
records  and  contracts  from  the  years  of  Simon,  Highpriest  and 
Prince  of  the  Jews. — Schiirer,  p.  191. 

At  this  time  (B.C.  150-145  about)  says  Joseph  Salvador,3  a 
sect  grew  up  which,  setting  out  from  the  principle  that  the 
observances  of  the  Law  had  for  their  object  to  serve  as  a  ram- 
part to  the  Law,  multiplied  the  practices  in  order  to  oppose  a 
barrier  to  the  moral  influence  of  the  strangers,  and  then  in- 
creased its  rigorism  to  grasp  the  power :  it  is  the  sect  of  Phari- 
sees. Another  refuses  to  accept  the  mass  of  traditions  that 
the  Pharisees  distributed,  wishes  to  stay  in  the  primitive  doc- 
trine and  repulses  the  foreign  opinions  admitted  by  the  Phari- 
sees themselves  :  these  are  the  Sadukeans.  A  third  finding 
neither  calm  nor  repose  in  the  actual  status  of  the  nations 
throws  itself  into  a  spiritual  world  sheltered  from  the  shock  of 
armies,  from  intestine  discords  and  from  ravage :  it  is  the  sect  of 
Essaeans  or  Essenes,  principal  source  of  Christianism.     Sadok, 

disciple  of  Antigonus  of  Socho,  had  laid  the  foundations  of 

\ 

1  Munk,  Palestine,  504-511,  527. 

2  Micah,  iv.  2  ;  psalm,  ii.  6. 

3  Hist,  des  institut.  de  Moise  et  dn  people  Hebreu,  II.  liv.  vi.  chap.  111. 


BEFORE  ANT  IOC  II .  407 

Sadukeism  towards  the  middle  of  the  third  century  before  the 
vulgar  era,  and  his  doctrine  austere  seems  to  present  some  pale 
reflections  of  that  of  the  Stoics.1  The  Soferim  (Scribes),  under 
the  Ptolemies,  obtained  gradually  more  and  more  influence 
over  the  country  people  in  small  places.  The  Scribes,2  who 
strictly  observed  the  regulations  that  they  had  amplified  and 
spun  out  (vide  Leviticus,  Numbers,  Deuteronomy),  and  their 
few  imitators  were  called  Chasidim  (the  Pious).  Those  who 
lived  according  to  their  own  convictions  and  did  not  go  to  the 
same  extremes  did  not  like  the  Chasidim,  partly  on  account 
of  their  great  popularity  with  the  people.  The  Chasidim  would 
have  nothing  to  do  with  those  that  refused  to  observe  their 
laws  regarding  purification  or  failed  to  pay  punctually  the 
Hebe  and  tithes,  and  would  not  eat  with  them.  Hence  they 
were  called  Perushim  (the  Separate),  but  their  opponents 
called  themselves  Zadikim,  the  Just.  Later,  when  this  became 
a  Sectarian  name,  it  was  changed  into  Zedukim.3  The  Phari- 
sees fell  heir  to  the  laws,  institutions,  and  views  from  Ezra 
down.4 

Josephus,  Ant.  IV.  6.  2  lays  down  the  principle  that  the  He- 
brews were  not  concerned  about  other  land,  the  God  having 
forbidden  (them),  having  got  the  land  of  (the)  Khananites.  But 
the  land  of  the  Khananites  (Phoenicians)  was  what  the  Ghe- 
bers  of  Hebron  had  been  hankering  after,  according  to  Gene- 
sis, ix.  26,  27  and  Joshua.  Josephus,  being  a  member  of  the 
priesthood,  laid  down  the  doctrine  that  the  God  favored  the 
Hebrews  (of  Hebron).— ibid.  6.  2.  For  (as  at  Delphi,  Com- 
pare Jos.  IV.  7.  2)  Balaam  had  inquired  of  the  Lord  his  inten- 
sions—Numb,  xxii.  8,  9,  12.  Numbers,  xxiii.  1,  14,  29  indicates 
the  connection  between  Babylon  and  the  Jordan  in  the  wor- 
ship of  the  Seven  Planets  (on  seven  altars)  under  the  subline 
government  of  One  Divine  Logos  (according  to  the  Mithrawor- 
ship)  who  was  the  Son  of  the  unit  or  primal  cause.  Now  this 
all  looks  late  enough  to  be  of  the  same  date  as  B.C.  100.  When 
Josephus,  Ant.  IV.  6.  4  declares  that  "  the  inhabited  "  (part  of 
the  known  world)  "lies  before  you  as  a  place  of  habitation  in 
(all)  time  and  you  shall  live  both  in  islands  and  on  the  main- 

1  Eng.  Gellion-Danglar,  les  Semites,  34. 

2  Schriftgelehrten,  divines. 

3  Seceders  (?),  or  '  Those  placed  after'  (?). 

*  Vide  Dr.  L.  Herzfeld,  Geseli.  d.  Volk.  Israel,  pp.  399,  400. 


40 S  THE   GHEBER8  OF  &EBRON. 

land  in  number  and  gathering  more  than  the  stars  in  heaven  " 
he  not  only  had  in  view  Numbers  xxiii.  10,  xxiv.  7,  14,  24,  but 
also  the  existing  Diaspora  "  laudim  "  in  Egypt,  Cyrene,  Rome, 
the  Isles  of  Greece,  Antioch,  Msibis,  East  of  the  Jordan,  Cy- 
prus, Assyria,  Mesopotamia  and  Arabia.  The  prophecy  does 
not  seem  to  have  preceded  the  fulfilment  thereof.  Such  appears 
to  be  history.  All  agrees  with  the  status  in  times  posterior  to 
the  year  B.C.  166 ;  even  the  prophetic  style  of  speaking  is 
merely  an  oratorical  device  transferred  from  the  usage  of  the 
priests  to  the  pages  of  scripture  and  metamorphosed  history. 
Moreover,  it  is  a  general  principle  that  the  latest  edition  of 
the  oriental  Sacred  Books  reflects  the  latest  period  of  oriental 
thought  before  our  era, — even  in  the  case  of  some  of  the 
later  Zoroastrian  writings. 

The  fourth  book  of  Josephus  gives  the  polity  of  the  Sanhedrin 
(or  the  Government,  Jos.  IV.,  chapters  vii.,  viii.) ;  a  regular  Jew- 
ish orthodox  polity  (in  which  the  goats  had  a  better  chance 
than  the  sheep)  ad  ultra  against  the  outside  neighbors.  The 
Ghebrews  or  'Hebrews  were  "  to  be  obedient  to  those  whom  the 
God  wills  you  to  follow,  not  to  prefer  another  code  of  laws 
than  the  existing  one,  nor  to  change  to  another  form  of  re- 
ligion."—Jos.  Ant.  IV.  8.  2.  They  were  well  tied  up.  That  is 
the  only  way  the  later  Christian  fathers  held  that  the  ol  noXkoi 
could  be  kept  within  bounds — only  by  force.  And  the  world 
has  always  kept  them  so.  Because  society  can  only  protect 
its  members  in  their  rights  of  property  by  a  due  exercise  of 
force. 

The  fifth  book  opens  with  a  miracle  (in  the  priestly  style). 
The  Jordan  is  at  times  easily  fordable.  But  Josephus,  Ant.  V. 
1.  3  says  that  the  river  became  fordable  as  soon  as  the  priests 
entered  it,  and  after  all  had  forded  the  priests  let  the  stream 
go  as  usual.  What  is  to  be  noticed  is  that  the  Khananites 
occupied  the  land  (V.  1.  4)  and  that  the  Ghebers  (Hebrews) 
harvested  their  grain  ;  also  that  Joshua  kept  the  Seventh  Day, 
showing  that  the  Seven  Planets  were  kept  holy  as  in  the  year 
B.C.  100,  the  Seventh  Day  being  sacred  (Satur-day)  to  Saturn. 
This  was  late  Sabian  usage,  as  Chwolsohn  testifies  concerning 
the  Seven  Planets.  Josephus,  Ant.  V.  2.  prophesies  according 
to  the  will  of  the  God  to  deliver  the  Hegemone  (leadership)  to  the 
tribe  Iouda  (the  Iaudi)  for  the  extermination  of  the  race  of  the 
Khananites  ;  and  not  being  at  first  able  to  take  Iebus,  they 


BEFORE  ANTIOGH.  409 

transferred  their  camp  to  Khebron  (Hebron).  Unfortunately 
for  this  story,  Daniel  was  king-  in  Khebron  (Hebron — 2  Samuel, 
ii.  11  ;  v.  1)  and  had  not  yet  got  possession  of  Iebus  (Ierusalem ). 
— 2  Sam.  v.  6,  7,  13.  That  is,  they  did  not  get  Jerusalem  for 
nearly  400  years  ;  and  the  Moabites  (Jos.  V.  iv.  1)  were  entirely 
independent  of  the  Iaudi,  being  at  war  with  them.  But  it  was 
easy  to  describe  the  conquest  of  Khanan  and  the  Transjordan 
districts,  whether  it  happened  or  not.  Almost  anything  can  be 
put  down  on  paper. 

We  find  in  Arabia  the  name  Aud,  and  the  Audites.  Judg- 
ing from  their  name,  they  worshipped  the  "  blood-besprinkled 
Aud."  Jews  (Iaudi)  sprinkled  the  blood  on  the  altars  of 
(Audah  or)  Ieudah.1  The  Moabite  Stone  shows  that  Moab  was 
independent  of  Judea  in  circa  900  before  Christ.  As  a  result  of 
the  successes  of  the  Makkabee  leaders  of  the  native  element 
(as  opposed  to  the  Hellenic  party)  among  the  Jews,  they  had 
acquired  Ekron,  Joppa  and  Asdod,  and  the  Jewish  State  was 
(for  the  first  time  during  a  very  long  period)  in  a  prosperous 
condition.  Having  been  gaining  in  power  since  the  death  of 
Judas  Makkabeus,  this  state  of  things  was  expected  to  con- 
tinue, and  as  might  be  expected  preparations  were  made  with 
a  view  to  further  aggrandizement.  This  is  seen  in  the  Jewish 
topography  (extending  to  the  parts  around  Tyre)  as  laid  down 
in  the  Book  of  Joshua.  It  was  politic  in  making  further 
claims,  to  assert  previous  rights  of  possession.  From  this 
point  of  view  the  Books  of  Moses  and  Joshua  become  intelli- 
gible as  an  assertion  of  the  Jewish  right  to  as  much  more  ter- 
ritory as  they  wanted  (as  far  as  Tyre,  Sidon,  Hamath),  basing 
their  claims  upon  a  prior  right  of  which  evidence  was  offered 
in  books  written  by  themselves,  and  apparently  at  a  very  re- 
cent date.  After  Simon  Makkabeus,  (b.c.  142)  the  Highpriest 
and  Prince  of  the  Jews,  succeeded  his  brother  Jonathan,  freedom 
from  Syrian  rule  was  obtained. — Schiirer,  I.  191 :  "  The  yoke  of 
the  heathen  was  taken  from  Israel."  This  was  the  time,  if 
ever,  to  substantiate  the  claims  to  independence  by  making  a 
big  biblion—  a  '  Eecordof  the  Past'  to  which  all  nations  should 
turn  for  such  information  regarding  its  antiquity  that  Judaism 
or  the  Jewish  State  was  prepared  to  give, — under  the  superin- 
tendence of  a  Highpriest.     But,  according-  to  Schiirer,  I.  211, 

1  Od  was  the  name  of  an  altar  just  beyond  Jordan. — Joshua,  xxii.  23-25,  27-29,  33, 
34.     Oil  also  means  a  witness. 


410  THE   GHEBERS  OF  HEBRON. 

219,  Juclea's  independence  of  Syria  was  again  substantiated 
after  B.C.  128  ;  and  the  conquest  of  Samaria  was  made  between 
B.C.  Ill  and  107.  Comparing-  the  territorial  claims  in  the  Book 
of  Joshua  l  with  the  political  position  in  B.C.  107,  the  Penta- 
teuch and  Joshua  are  not  older  than  B.C.  100.  With  these  con- 
quests we  may  connect  the  importance  that  the  Jews  attached 
to  a  conquering  Massiach,  king  or  leader.  Zeal  for  the  Mosaic 
Law  had  its  vital  source 2  in  the  expectation  of  a  Messiah. 
Zeal  for  the  Law  (by  a  Legal  course  of  life  the  effort  was  made 
to  become  worthy  of  the  Grace  of  God  which  was  the  thought 
mainly  to  be  manifested  in  future  and  further  off)  and  Messianic 
hope  are  thus  the  two  central  points  about  which  the  life  of  the 
Israelites  was  in  movement.3   The  doctrine  of  the  Mediator  and 


1  In  84-81  before  Christ  Alexander  Iannaeus  took  on  the  east  of  the  Jordan  Pella, 
Dium,  Gerasa,  Gaulana,  Seleucia,  and  the  fortress  Gamala.  In  the  south,  the  Idume- 
ans  were  subjected  and  judaised.  In  the  north,  Alexander's  power  extended  to  Seleu- 
cia on  Lake  Merom.  The  seacoast,  on  which  formerly  Joppa  had  been  the  first  acquisi- 
tion of  the  Makkabees,  was  now  nearly  all  under  the  rule  of  the  Jews.  All  seacoast 
cities  from  the  borders  of  Egypt  to  Carmel  were  conquered  by  Alexander,  and  he 
governed  beyond  Jordan  from  Lake  Merom  to  the  Dead  Sea. — Schlirer,  I.  226,  228,  240. 
This  is  about  the  position  described  in  Joshua,  xii.  1  ;  xiii.  5,  6,  9,  10-21,  25-28,  29-32  ; 
xix.  28,  29  ;  xx.  7,  8 ;  xxi.  G,  27,  30  ;  xxii.  7 ;  xxiii.  4,  6,  7.  Is  there  any  doubt  that,  as 
fast  as  Alexander  Jannaeus'  conquests  were  extended  on  the  north  and  northeast,  the 
land  carte  of  Joshua  was  kept  up  to  the  standard  of  his  successes  by  the  Temple  scribes  '? 
Probably  not. 

2  Lebensnerv.  The  whole  plan  of  the  Books  of  Moses  and  Joshua  is  political.  It 
is  a  scheme  of  further  Jerusalem  conquests  in  Phoenicia,  Arabia  and  Philistia,  and  the 
word  Hamath  left  the  Government  policy  open,  which  of  the  two  Hamaths,  the  nearer 
or  the  more  remote,  on  the  Orontes,  it  might  be  desirable  to  go  for,  at  a  future  time. 
But  the  gnosis  in  Genesis  is  evidently  of  even  date  with  the  book  itself, — not  long  prior 
to  B.C.  100.  The  conquests  by  Aristobulus  in  Ituraea  and  Galilee  were  in  B.C.  104- 
105. — Schiirer,  I.  219.  Gadara  (Gad),  Amathus,  and  Gaza  had  been  taken  by  the  Jews, 
by  the  year  B.C.  90. — ibid.  222.  Soon  after,  the  Galaad  and  Moab  were  made  tribu- 
tary by  Alexander  Jannaeus. — -ib.  224.      Had  the  Jews  ever  held  Moab  previously  ? 

3  D.  Emil  Schiirer,  I.  p.  4.  Diogenes  Laertius  (Prooem.  vi. )  shows  that  the  Magi 
held  the  doctrine  of  the  two  principles  (good  demon  and  evil  demon),  that  the  Gymno- 
sophists  are  descendants  of  the  Magi,  and  that  the  Jews  are  (some  say)  derived  from 
them.     So  "  Mankind,"  p.  451. 

The  expectation  of  the  Messiah,  under  frequently  modified  aspects,  had  formed  a 
living  part  in  the  religion  of  Israel.  Primitive  Christianity,  reviving  and  recasting 
this  ancient  hope,  was  only  distinguished  from  Judaism,  with  whose  worship  it  contin- 
ued in  all  points  united,  by  a  single  doctrine,  which  did  not  in  itself  pass  beyond  the 
limits  of  the  national  religion  :  the  belief  that  Jesus  of  Nazareth  was  the  Christ,  the 
promised  Messiah.  This  was  substantially  the  whole  of  its  creed.  The  Synoptic  Gos- 
pels, and  more  especially  the  first,  are  clearly  a  history  of  Jesus  as  the  Messiah  of  the 
house  of  David  so  long  announced  and  expected,  and  whose  life  and  even  his  death 
and  resurrection  are  shown  to  be  the  fulfilment  of  a  series  of  Old  Testament  prophe- 
cies.—Supernat.  Religion,  III.  116,  117;  Matthew,  i.  1,  17,  18. 


BEFORE  ANTIOCH.  411 

Reconciler  was  obtained  from  Persia,  where  Mitlira  had  these 
attributes,  whence  arose  the  idea  of  a  Redeemer  of  the  world 
called  Si  >siosh,  who  will  appear  at  the  End  of  the  times  on  a  fiery 
horse.  They  said  that  he  was  a  descendant  of  Zoroaster.  Ac- 
quainted with  the  Persian-Zoroastrian  religious  system,  the 
Jews  first  in  the  Book  of  Daniel  exhibit  more  decided  indica- 
tions of  a  future  reign  of  the  Messiah.  Schottgen  says  :  Who  is 
not  offended  by  the  word  Kabalah  but  considers  the  subject 
justly,  will  rightly  say  that  many  Kabalist  passages  are  in  the 
New  Covenant.  Landauer  reminds  us  that  just  the  ideas  of 
the  Sohar  which  appear  to  us  now  as  Christian  go  to  prove  the 
high  antiquity  of  its  doctrines.  They  must  have  had  their  ori- 
gin at  a  time  when  they  had  not  yet  the  Christian  application, 
but  belonged  with  others,  that  we  now  call  Jewish,  to  the  Jew- 
ish Secret  Doctrine  (the  Hidden  AVisdom). — Nork,  Introd.  to 
"  Rabbinische  Stellen  und  Parallel  en,"  pp.  iii.-vi. 

At  Mithra's  birth  the  three  Magi  are  present  at  the  couch, 
also  the  ox  and  ass  are  there.  "  Agnovit  bos  et  asinus  quod 
puer  erat  Dominus."  The  ox  and  ass  knew  that  the  Boy 
was  the  Lord  !  The  three  Wise  men  bring  presents  to  the 
new-born  God.  They  bring  gold  (the  Sun's  emblem)  to  the 
Christ.1  Mithra  was  represented  with  7  rays  and  7  altars. — 
Nork,  Real-Worterbuch,  III.  178,  180;  Numbers,  xxiii.  1,  2, 
1-4 ;  Rev.  i.  12,  13,  16.  In  the  account  of  the  birth  of  Zerdusht 
(Zoroaster),  his  mother  has  a  frightful  dream  which  an  inter- 
preter of  dreams  (like  Ioseph. — Gen.  xl.  8)  interprets  that  she 
shall  bear  a  son  who  will  be  called  Blessed  Zoroaster.  Luke, 
i.  31,  has  "  Thou  wilt  bear  a  son  ;  "  Matthew,  i.  21,  has  "  She 
will  bring  forth  a  son."  It  was  the  habit  in  those  days  to  dis- 
cover in  men  remarkable  for  an  unusual  degree  of  wTisdom  and 
penetration  traces  of  the  supernatural.2  Duranserun,  head  of 
the  Magians,  tries  to  kill  the  Infant,  but  could  not.  In  Zer- 
dusht-Nameh,  cap.  37,  the  Wise  men  get  round  Zoroaster  and 
are  astonished  at  his  penetration  and  the  answers  he  makes  to 
the  questions  they  put.  The  same  story  substantially  is  sug- 
gested in   Luke,  ii.  46,  47.     Zoroaster  walks   on    the   water 

1  Nork,  Myth.  d.  alt.  Perser,  76.  and  titelkupfer  ;  Matthew,  ii.  11. 

2  In  order  to  exhibit  to  the  ignorant  classes  the  appearance  of  a  divine  sanction  to 
the  priestly  law  and  sway  it  was  necessary  to  appeal  to  miraculous  evidence.  Compare 
the  Giving  of  the  Law  on  Sinai  amid  thunders  and  lightnings.  Miracle  was  the  recog- 
nised accompaniment  of  divine  Law  and  rule. — Thou  shalt  love  thy  neighbor  as  thy- 
self :  I  Iahoh.—  Levit.  xix.  is. 


412  THE  GHEBERS  OF  HEBRON. 

(Zerdusht-Nam.  16),  the  Healer  does  the  same  thing-,  Matthew, 
xiv.  25,  26.  Zoroaster  fasted  a  long-  time  in  the  Desert  before 
he  carried  the  Law  of  Ahura-Mazda  to  the  Arians  ;  the  Healer 
was  40  days  fasting-  in  the  Desert  and  hungry  ;  but  he  thrusts 
a  text  of  scripture  into  the  Adversary,  and  overcomes  both 
hunger  and  the  Devil.  In  Zerdusht-Nameh,  26,  Zoroaster 
meets  Ahriman  in  Hell,  who  says  :  Give  up  the  Pure  Law  and 
you  shall  have  in  the  world  all  that  your  heart  can  desire. 
Here  we  find  the  Persian  Law ;  and  the  Jews  too  had  their 
Law  ;  in  Luke,  iv.  5,  6  the  Adversary  (Diable)  ofiers  the  Healer 
all  the  kingdoms  of  the  world  with  all  the  power  and  giory  of 
them,  to  tempt  him.  But  the  Nazorene  (after  Titus)  expected 
the  end  of  the  world !  The  Adversary  only  offered  him  chaff 
and  fire.  Zoroaster  came  forth  against  the  false  Magians  ;  the 
Healer  went  out  against  the  Pharisees}  Blindness  has  partly 
happened  to  the  Israel  until  the  complement  of  the  foreigners 
should  come  in,  and  so  all  Israel  shall  be  saved,  as  is  written : 
From  Sion  the  Savior  shall  come. — Ptomans,  xi.  25,  26  ;  Ps.  ii. 
2,  6  ;  lxix.  35.  This  psalm  has  a  late  aspect.  But  the  Christians 
and  Jews  of  the  Second  Century  could  quote  it  against  the 
Romans.  The  Naz5renes  of  the  Jordan  and  Arabia  were  initi- 
ated into  the  Mithra-Mysteries,  since  they  kept  the  Sacred 
Supper. — Compare  Justin  Martyr,  I.  66  ;  Hammer,  161 ;  Dun- 
lap,  Sod,  II.  120.  As  representative  of  Ahura  Mazda,  Mithra 
taught  in  the  Chaldean  Mithriaca  the  resurrection  of  souls 
through  fire-lustrations  and  water-baptisms. — Movers,  Phoni- 
zier,  I.  391. 

Budhist  tradition  is  a  comparatively  late  deposit  of  ances- 
torial  wisdom.  We  know  of  no  Medes  without  Magi.  Already 
since  B.C.  711  the  Magi  are  connected  with  an  old-established 
institution  ;  while  in  the  Book  of  Daniel  the  Magi  are  identi- 
fied with  the  Chaldaeans.  A  considerable  part  of  the  Budhist 
legends  transmitted  to  us  by  the  most  ancient  Budhist  litera- 
ture may  be  safely  asserted  to  date  back  to  pre-Christian 
times.  Among  these  legends,  says  Ernest  de  Bunsen,  pp. 
1-18,  the  most  ancient  are  those  which  refer  to  the  incarnation 
of  Budha,  as  Angel-Messiah.  The  Divine  Wisdom,  personified 
by  the  heavenly  Budha  becomes  man,  according  to  Iranian  tra- 
dition, and  it  had  a  pre-mundane  personal  existence  according- 
to  Zoroastrian  and  Budhist  records.      Owing  to  this  Divine 

1  P.  Nork,  Mythen  d.  alten  Perser,  08-70. 


BEFORE  ANTIOCH.  413 

Power  in  the  incarnate  Budha  lie  can  pray  to  the  highest  Spirit 
and  be  at  one  with  him.  In  the  assumed  but  uncertain  year  of 
Budha's  birth,  B.C.  625,  in  the  latitude  of  Benares,  on  the  25th 
of  December,  at  midnight,  the  birth  of  the  Anointed  One  was 
expected.  The  sign  Virgo  was  certainly  rising  on  the  horizon 
at  midnight  December  25th  in  the  year  B.C.  625,  as  seen  in  the 
latitude  of  Budha's  birthplace. — Bunsen,  20,  23.  The  symbol- 
ism of  the  sphere  on  Christmas-day  points  to  Isis  with  the 
infant  Horus,  to  the  virgin  Maya  with  her  infant  Budha,1  to  the 
Virgin  Maria  with  the  infant  Healer 8  fleeing  for  safety  into 
the  Desert  from  the  Serpent  that  on  the  sphere  follows  Virgo. 
—Bunsen,  24  ;  Kev.  xii.  1-6,  10,  13,  14.  The  prophet  Hosea, 
xi.  1,  said  :  For  a  boy  (was)  Israel  and  I  loved  him,  and  out  of 
Mazraim  I  called  to  my  son.  Hosea  uses  the  expression, 
"  son,"  of  the  boy  Israel.  Matthew  ii.  15,  applies  the  word 
"  son  "  not  to  Israel  in  Egypt,  as  Hosea  does,  but  to  the  Healer 
Iesous.  The  Ebionite  Nazarenes  in  the  fourth  century  used  a 
Gospel  of  Matthew  which  contained  an  account  of  the  super- 
natural conception  and  birth  of  Iesou. — Library  of  Univ. 
Knowledge,  V.  p.  236.  But  Tertullian  distinctly  says  that 
Ebion  (Ebionites)  considers  Jesus  a  mere  man,  only  a  descend- 
ant of  Dauid,  not  the  Son  of  God. 

In  ancient  Osirianism  as  in  modern  Christianism,  we  find  the 
worship  of  a  divine  Mother  and  Child,  a  doctrine  of  Atonement, 
the  vision  of  the  Last  Judgment,  and  the  resurrection  of  the 
body  of  the  mummy.  These  resemblances  arise  out  of  the 
evolution  of  Christianity  from  the  Adonis-Osiris  belief.  The 
whole  doctrine  of  modern  orthodoxy  appears  but  a  transfor- 
mation of  the  Osiris -myth.  Zoroastrianism  and  Osirianism  are 
the  missing  links  between  Christianity  and  the  past !  Only  in 
the  moral  spirit  of  Christianity  is  there  a  change,  but  this  in 
no  way  affects  the  objective  validity  of  the  myths  in  which  it 
is  expressed.  These  continue  to  be  but  a  language  ;  a  language 
in  which  other  sentiments  were  expressed  before  Christianity ; 
and  a  language  which,  after  Christianity,  will  still  survive  for 
the  expression  of  ideal  emotion.3    The  oriental  doctrine  was  that 

1  called  '  the  great  physician' — E.  de  Bunsen.  p.  20. 

a  The  Baptist  Sabians  or  disciples  of  John  (according  to  Bunsen,  Angel-Messiah, 
114,  115)  regarded  Igsous  as  the  incarnation  of  the  Angel-Messiah.  This  is  Christian 
Gnosticism.  Compare  Elxai  and  the  Mandaites  :  That  Christ  is  the  spirit,  transfused 
into  many  bodies  ;   and  now  in  Iesus. — Bunsen,  116  ;  Hippolytus,  x.  29. 

3  Stuart-Glennie,  p.  377,  378. 


414  THE  GHEBERS  OF  HEBRON. 

the  Sun  is  the  Saviour  ( — Julian,  V.  173)  the  Raiser  of  Souls 
to  heaven,  and  that  there  are  Solar  Angels. — ib.  IV.  141,  V.  173. 

In  the  sacred  hymns  of  the  Osiris  they  call  upon  Him  who  is  concealed  in 
the  arms  of  the  Sun.1 — delside,  52. 

The  Sun  sees  the  pure  vault  of  heaven. — Cory,  Ancient  Fragments,  p.  2G6. 
In  sole  tabernaculum  suum  posuit. — Vulgate  psalm,  xix.  4.- 
In  the  sun  He  placed  His  tent. — Septuagint  psalm,  xix.  6. 

The  festivals  of  the  birth  of  Mithra  and  Christmas  were  cele- 
brated the  same  day.  The  Nazorenes  were  evidently  a  sect 
established  in  reference  to  the  adoption  of  Essene  morals  and 
rules  of  life,  communism  and  selfdenial.  In  their  hope  for 
the  Messiah's  kingdom  they  were  supported  by  Matthew,  xvi. 
27,  28  : 

For  the  Son  of  the  Man  is  about  to  come  in  the  glory  of  his  Father. 

Verily  I  say  to  you  that  there  are  some  of  those  standing  here  who  shall  not 
taste  of  death  until  they  see  the  Son  of  the  Man  coming  in  his  Kingdom ! 

Watch  then,  because  ye  know  not  in  what  hour  your  Lord  comes ! — xxiv. 
42. 

Gathering  them  together  he  directed  them  not  to  depart  from  Ierusalem  but 
to  await  the  summons  of  the  Father  which  ye  have  heard  of  me.  For  Ioannes 
baptised  in  water,  but  you  shall  be  baptised  in  Holy  Spirit  after  not  many  days. 
Then  they  came  and  asked  him,  saying  :  Lord,  will  you  reinstate  the  kingdom  3 
for  the  IsraGl '? 

In  Rev.  xxi.  23  the  New  Jerusalem  has  no  need  of  the  sun 
or  the  moon  to  light  it,  for  the  Glory  of  the  God  lights  it, 
and  its  Light  is  the  Lamb.  But  this  idea  is  borrowed  from 
the  Mithra  Mysteries,  where  the  Glory  of  the  Lord  lights  all 
with  its  radiance.  Plutarch,  de  Iside,  45,  46,  says  that  the 
most  ancient  opinion  was  Dualism,  that  is,  two  principles, — 
one  the  origin  of  evil,  the  other  of  good  ;  one  called  Demon, 
the  other  Deus.  So  Zoroastris  the  Magos  held,  who  regarded 
Mithra  as  Mesites  (Mediator)  between  Auramasda  and  Areima- 

1  Osiris  and  Mithra  represented  the  Sun.  The  Mithra-worship  was  carried  to  Rome 
about  B.C.  67.— Nork,  My  then  d.  alt.  Perser,  p.  80. 

2  So  also  Septuagint  psalm  xix.  4,  and  Numbers,  xxv.  4.  So  that  the  Bible  has  the 
Osirian  creed. 

3  The  king  of  Israel,  in  Matthew,  xxvii.  42,  is  a  reference  to  the  Jewish  monarchy. 
The  Jews  were  still  harping  on  Jerusalem  ! — Acts,  i.  4-8.  It  is  clear  that  Acts,  i.  is 
posterior  to  Jerusalem's  destruction  in  A.D.  70.  It  results  from  Julian,  Orat.  IV.  and 
V.,  and  from  the  doctrine  of  Chaldaeans,  Sabians,  Samaritans  and  Jews  that  when 
Saturninus  spoke  of  the  Soter,  or  Salvator,  he  understood  the  Sun,  the  King,  Massi- 
acha,  and  Saviour.     According  to  Irenaeus,  I.  xxii. ,  he  does  not  mention  Iesu. 


BEFORE  ANTIOCH.  415 

nios.  The  Persians  called  Mithras  the  Mediator.  He  medi- 
ates between  Light  and  Darkness.  The  later  Mithras-Mysteries 
were  celebrated,  up  to  the  time  when  they  ceased,  in  dark 
caverns  or  temples  where  daylight  never  entered  and  only 
twilight  reigned.  Mithra  is  of  double  gender,  by  the  image  of 
fire  exhibiting  both  sexes. — Jul.  Firmicus  Maternus,  de  Errore 
prof.  rel.  5.  Genesis,  ii.  23  gives  this  division  of  fire  (as,  ash) 
into  "  As  "  and  '  Asah,'  male  fire  and  female  fire,  just  as  it  ex- 
ists in  the  Adonis  worship  and  the  Mithra-worship.  In  the 
fight  against  Darkness  (Eev.  xx.  2,  3)  Mithra  gains  the  victory 
of  the  Kingdom  of  Light  and  quicker  brings  about  the  recon- 
ciliation between  Auramasda  and  Ahriman  ;  thus  is  a  genuine 
Mediator  to  both.  He  is  then  Mithras  and  Mitra,  procreative 
and  birth-giving  principle  in  One  Person,  the  Primal  Deity 
raised  above  Auramasda  and  Ahriman  (compare,  Job,  ii.  1),  the 
conqueror  of  death  and  of  sin,  and  who  follows  him  will  go  with 
him  into  the  kingdom  of  light  and  peace,  where  no  sun  nor 
moon  doth  shine  but  the  glory  of  the  Lord  lights  all  with  its 
radiance.  The  ritual  of  the  consecration  in  the  Mithra-Mys- 
teries  was  the  symbol  of  the  contest  which  the  worshipper  of 
Mithra  had,  as  Auramasda's  servant  against  Ahriman  and  his 
devils,  to  conduct.  Therefore  there  was  a  gradation  of  trials 
increasing  in  severity  until  the  consecration  through  the  sym- 
bol of  water  baptism  was  the  sign  that  the  Mystae  were  now 
purified  from  all  evil  and  worthy  to  enter  into  the  kingdom  of 
Light.  —  Nork,  Mythen,  p.  86.  Compare  Matthew,  xix.  23 ; 
xxv.  21  :  "  Enter  into  the  kingdom  of  the  heavens  "  ;  "  Enter 
into  the  joy  of  thy  Lord."  Besides  the  water-baptism  there 
was  the  Confirmation  of  the  worshippers  in  the  Mithra-Mys- 
teries  (Tertullian  says  Mithras  signat  in  fronte  milites  suos) 
and  the  celebration  of  the  sacred  supper,  at  which,  bread  and  a 
cup  were  set  before  the  Mystae, — which  is  genuinely  Persian. 
— Nork,  88.  Since  Antoninus  Pius  (about  a.d.  138-160)  built 
in  Coelesyria  the  great  temple  of  the  sun  at  Balbeck,  the  wor- 
ship of  the  sun  at  Antioch  was  still  in  vogue  in  a.d.  110-120,  and 
the  Mithra  worship  was  along  the  Jordan  and  in  Nabathea, 
when  the  Nazoria  still  continued  to  be  the  Nazorenes  of  their 
Mithrabaptist  instructors,  "  over  the  Jordan  where  IocAan  was 
baptizing."  The  Pharisees  and  the  teachers  of  the  Law  had 
not  been  baptized  by  Iochan. — Luke,  vii.  30.  As  the  Sadukees 
were  few  in  number,  and  the  Pharisees  were  greatly  in  the 


416  THE  GHEBERS  OF  HEBRON. 

majority,  it  follows  that  the  multitudes  at  the  Jordan  must 
have  been  Jordan  Mithra  worshippers,  as  none  of  the  Phari- 
sees were  baptized.  So  that  the  Gospels  and  Codex  Nazoria 
describe  the  Aramean  Nazorines.  "  From  whence  was  the 
Baptism  of  IocAan  "  if  it  was  so  hostile  to  the  Pharisees  that 
IocAan  had  not  baptized  them  ?  It  is  more  than  probable  that, 
after  the  destruction  of  Jerusalem,  the  power  of  the  Pharisees 
was  gone  and  the  Jordan,  Transjordan,  and  Nabathean  Nazo- 
renes  came  to  the  front.  By  combining-  the  Essene-Iessaean 
self-denial  and  morale  with  the  Ebionite  adherence  to  the  Law 
of  Moses  and  to  the  Prophets  we  arrive  at  the  protoplasm  of 
the  Gospel  of  Matthew,  v.  vi.  vii.  12  ;  viii.  17. 

By  adding-  Mithrabaptism  (Matth.  iii.  13, 16, 17)  we  connect 
the  Apokalypse  with  Mithra  and  the  Evangels.  Mithra  was 
regarded  as  closely  connected  to  that  Hidden  Wisdom  that,  in 
Proverbs,  viii.  was  before  all  worlds, — "  Mithra  and  Yaruna," 
Mithra  and  Saturn,  the  God  of  the  earth.  Saturninus  held 
that  the  God  of  the  Jews  was  the  Chief  of  the  angels,  for  whose 
imperfect  laws  [the  laws  of  Moses]  the  rjurifying  principles  of 
asceticism  were  to  be  substituted,  by  which  the  Children  of 
Light  were  to  be  re-united  to  the  source  of  light.  Basileides 
favored  a  fusion  of  the  ancient  sacerdotal  religion  of  Egypt 
with  the  '  angel  and  demon '  theory  of  the  Persians. — Milman, 
p.  210.  The  Persians  when  they  conquered  Egypt  brought  their 
Mithra  with  them.  From  the  Mithra-baptism  (the  Mithra- 
worship  noticed  in  Persia  and  the  Yedic  hymns)  in  the  Tigris, 
Euphrates  and  Jordan  sprung  such  personages  as  John  the 
Baptist  and  the  Southern  Nazoria,  as  did  the  Christian  Nazo- 
renes  between  Antioch  and  the  Dead  Sea, — two  streams,  that 
had  their  beginning  in  one  *  grand  source,  Chaldaea,  Nabathea  - 

Chaldeans,  Persians,  and,  more  than  others,  the  Sabaeans  were  addicted  to  the 
Nabathean  Religion.  The  people  of  Saba,  Chaldaeans,  Nabatheans,  and  the  people  of 
Charran  (Harran)  are  regarded  by  the  Arabian  writers  as  the  same  in  their  rites,  cere- 
monies, and  general  superstition. — Chwolsohn,  Ssabier,  I.  28,  29,  82.  Josephus,  Ant. 
xiii.  5.  9.  carries  the  sect  of  the  Essenes  to  B.C.  145. 

2Ebionites  had  the  Opinion  of  the  Nazorenes,  the  form  of  the  Kerinthians  (who 
fable  that  the  world  was  put  together  by  Angels)  and  the  appellation  of  Christians  ;  and 
having  been  conjoined  to  the  Nazorenes,  each  imparted  to  the  other  out  of  his  own 
wickedness  and  decided  that  Christ  was  of  the  seed  of  a  man. — Epiphanius,  contra 
Ebionitas,  xxx.  13.  The  Ebionites  were  instructed  by  the  Nazarenes.  And  I  am  not 
sure  whether  our  Nazarenes  also  were  not  disciples  of  the  Gnostics.  The  name  is 
the  same.  It  is  ancient,  and  the  name  of  a  nation.  The  name  Nabatheans  was  added 
later :  which  was  taken  from  the  region  thus  named,  situated  between  Syria  and  Egypt 
and  a  desert,  and  for  a  long  period  a  spot  sought  by  the  Sect  of  the  Ebionites  and 


BEFORE  ANTIOCH.  417 

and  the  Jordan.  This  is  the  reason  Justin  Martyr  (Dialogues, 
p.  87)  was  so  much  discomposed  on  account  of  the  undeniable 
resemblance  of  the  Mysteries  of  Iesua  (the  Saviour)  to  the 
Mysteries  of  Mithra,  "  the  king-  of  the  Glory,  the  Lord  of  the 
Powers." — Justin,  p.  50.  The  "  Magi  from  Arrabia "  found 
him  in  a  manger,  and  Esaiah  prophesied  (so  says  Justin,  p.  87) 
'  respecting  the  symbol  of  Him  in  the  Grotto ; '  and  Justin 
says  that  "  by  these  words  those  delivering  the  Mithra  Myste- 
ries in  a  place  called  by  them  '  Grotto '  are  taught  by  them, 
and  were  put  up  by  the  Diable  (Devil)  to  say  it."  Here  Justin 
admits  that  the  resemblance  between  the  Mysteries  of  Mithra 
and  the  Mystery  of  the  Christ  (as  Paul  has  it)  is  undeniable  ! 
Only  he  charges  it  to  the  machinations  of  the  Evil  Spirit, 
Satan.  That  was  all  he  could  say.  Yet  he  could  say  (Trypho, 
p.  84)  "This  saving  mystery,  that  is,  the  suffering  of  the 
Anointed."  Were  not  the  sufferings,  the  passion  and  decease, 
of  Osiris  too  taught  in  the  Egyptian  Mysteries  ?  And  was  not 
the  Mystery  of  Mithra  known  in  Egj^pt  also ! 

A.  Franck  says  :  We  have  no  doubt  that  all  important  meta- 
physical and  religious  principles  that  make  up  the  ground- 
work of  the  Kabbala  are  older  than  the  Christian  dogmas,  to 
compare  them  with  these  is  moreover  beyond  our  purpose. 
Whatever  sense  one  may  connect  with  these  principles,  their 
form  alone  gives  us  the  key  to  the  explanation  of  a  fact  that, 
we  consider,  is  of  an  important  social  and  religious  interest : 
a  considerable  number  of  Kabbalists  have  become  converts  to 
Christianity,  among  others  Paul  Ricci,  Conrad  Otto,  Eittangel, 
the  last  editor  of  the  Sefer  Jezira,  and  the  son  of  the  famous 
Abravanel,  Leo  the  Hebrew,  the  author  of  the  "  Gesprache  der 
Liebe."  Towards  the  close  of  the  last  century,  Jacob  Franck, 
a  Pole,  after  he  had  founded  the  sect  of  the  Soharites  passed 
over  with  some  thousands  of  his  followers  into  the  lap  of 
Catholicism.  Knorr  von  Rosenroth,  Reuchlin,  and  Rittangel, 
after  he  changed,  have  collected  all  passages  of  the  Sohar  and 

the  Nation  of  Nazarenes,  who  have  possession  of  it.  They  don't  differ.  The  cere- 
monies are  the  same.  Their  ancestors  had  the  usage  not  to  immolate  victims,  which 
their  posterity  also  abstain  from  sacrificing  :  since  evil  Genii  preside  over  the  12  Zodi- 
acal signs.  Instead  of  sacrifice,  the  religion  of  Baptism  was  instituted. — Norberg. 
Preface  to  Codex  Nazoria,  v.  Neither  eat  nor  drink  in  reference  to  animals  of  the  1:3 
Zodiacal  Constellations. — Codex  Nazor.  I.  34,  35,  181  ;  II.  253.  The  Nazarene  Christians 
annoyed  Paulus  greatly  about  eating  meat  offered  to  idols  Now  there  is  a  certain  same- 
ness  of  ideas  between  the  two  prohibitions  ;  both  being  forms  of  idolatry  at  meals. 
27 


418  THE   GHEBERS   OF  HEBRON. 

the  New  Testament  that  have  any  resemblance  between  them, 
in  the  hope  to  break  down  the  barriers  that  separate  the  Syna- 
gogue from  the  Church. — Gelinek,  Franck,  Die  Kabbala,  249, 
250.  Rabbi  Simeon  ben  Iochai  (about  a.d.  90)  delivered  the  ar- 
cana of  divinity  and  distinctly  and  most  clearly  makes  known 
the  mystery  of  the  divine  trinity. — Petr.  Galatinus,  de  Arcanis, 
p.  xiiii.  anno  mdxviii.  Simon  ben  Iochai  died  in  the  begin- 
ning of  the  2nd  century  of  our  era. — Gelinek's  Franck,  die 
Kabbala,  p.  70. 

When  the  Kabbala  says  that  "  no  substance  has  come  out 
of  absolute  nothing ;  (that)  all  which  exists  has  had  its  ori- 
gin in  an  eternal  source  of  light,  in  God  "  it  speaks  the  lan- 
guage and  utters  the  cherished  doctrine  of  the  oriental  gnosis. 
S.  Munk  has  seen  the  Kabbalist  ideas  in  our  New  Testament, 
traces  the  doctrines  of  the  Kabbalah  to  the  Exile,  and,  says 
(Munk,  Palest.  520)  :  "  This  science  chimerical,  which  offers  a 
sad  spectacle  of  the  bewilderments  of  the  human  spirit,  has 
doubtless  been  drawn  from  the  superstitions  of  the  Orient  dur- 
ing and  after  the  Exile  to  Babylon ;  some  of  the  Apocryphal 
Books  of  the  Old  Testament,  as  well  as  the  Evangels,  the 
Acts  of  the  Apostles  and  the  Talmud  offer  numerous  traces  of 
it."  It  was  not  necessary  for  the  distinguished  author  to  have 
gone  so  far  back  as  the  Exile  for  the  Kabbalist  Tradition.  It  is 
in  the  Old  Testament  and  pervades  the  Palestine  Scriptures  of 
the  first  two  centuries  of  our  era.  But  think  of  the  preaching 
of  this  Kabbalist  gnosis  in  the  first  centuries  of  Christianism, 
supported  by  Bomanists,  imported  with  the  Reformation  into 
Holland,  England,  and  borne  into  New  England  and  the  New 
Netherlands— the  East  in  the  West.  We  now  have  an  oppor- 
tunity to  reduce  a  world  of  fiction  to  the  world  of  fact, — a 
chance  to  upset  the  Alexandrian  system  of  Allegorical  Inter- 
pretation, to  read  again  Moses  as  he  was  originally  read  at 
home,  and  to  let  the  Light  of  the  Gndsis  clearly  appear.  Like 
Munk,  we  admit  that  the  oriental  speculation  has  all  been 
wrong  in  Judaism,  Philonism,  Alexandrian  Gnosis,  Jordanism, 
Kabalist  and  Christian  Gnosis.  Let  the  dead  bury  its  dead, 
and  let  us  find  out  truth  by  a  better  study  of  the  materials  that 
Nature  offers,  and  by  rejecting  equally  gnosis  and  superstition 
and  mere  oriental  imagination  and  baseless  dreams.  Human 
life  has  wandered  down  to  us  from  among  the  Ages.  Accept 
its  progress,  slough  off  its  errors.   The  theological  opinions  of 


BEFORE  ANT  IOC II.  419 

the  past  are  no  guide  to  the  future,  even  if  they  help  us  to 
know  the  past  and  present  errors. 

The  Hindus  had  the  tonsure  (the  shaving-  the  sun's  circle 
on  the  top  of  the  head)  for  the  Brahman  caste,  the  shaving 
all  the  head  of  the  Kshatriya  caste  excepting  a  tuft,1  the  shorn 
head  for  the  Vaisya  caste,  and  the  long  hair  for  the  coenobite, 
the  fakir.2  See  the  Arabian  worshipper  of  Dionysus  equally 
shorn  with  the  other  Aethiopians.  "  The  shaving  of  the  hair 
of  the  Arabians  is  performed,  they  say,  just  as  the  Dionysus 
himself  is  shorn ;  and  they  are  shaved  TrepiTpoxaAa  (round  the 
sphere,  or  poll)  shaving-around  the  temples  (or  heads)." 
Thus  we  have  an  agreement  in  this  custom  of  the  Dionysus- 
followers  extending  through  Arabia  from  India  to  Egypt  and 
Syria.  The  ascetics  of  India  had  the  hair  long,  as  did  the 
Hebrew  Nazers,  or  Nazarenes.4  The  Sanyassis  kept  their 
hair !  The  Hindus  had  their  magic  formulas,  like  the  Chal- 
daeans  and  Jews,  addressed  to  evil  spirits ;  they  believed  in 
the  being  possessed  by  devils,5  which  belief  is  reproduced  in 
the  narratives  of  the  evangelists.  The  Hindus  had  also  the 
usage  of  marrying  a  brother's  widow  to  raise  up  seed  to  the 
deceased,0  which  is  an  Eastern  custom  derived  directly  to  the 
Jews.7  It  seems,  too,  that,  like  the  Arabs,  Egyptians  and  Jews, 
the  Hindus  had  the  custom  of  circumcision  8  and  the  Sacrifices 
and  Feasts  of  the  dead.9 

ceux  qui  ont  eta  circoncis  et  qui  se  trouvent  ainsi  rejetes  dans  la  classe  im- 
pure des  tsehandalas. — Jacolliot,  Manou,  p.  145. 

Every  head  shaven,  every  shoulder  denuded  of  hair. — Ezekiel,  xxix.  18. 
'iva  ^upi]<rovTai  tV  icecpaXrjv. — Acts,  xxi.  24. 

This  shaving  (karcha,  karecha),  so  common  in  Araby,  was  pro- 
hibited by  the  Temple.10 

1  Apollo  was  represented  at  the  winter  solstice  with  his  head  shorn,  and  only  a 
single  hair  left. — Mankind,  p.  468  ;  quotes  Macrobius,  lib.  I.  cap.  xxi.  Keres,  the  holy 
Virgin,  gave  birth  to  the  youthful  Bacchus  of  the  Mysteries. — Mankind,  p.  471. 

2  Jacolliot,  Manou,  p.  82. 

3  Hcrodot.  iii.  S. 

4  Numbers,  vi.  ;  Chassang,  Apollonius,  38,  107. 

6  Jacolliot,  Manou,  150,  151. 
•ibid.  148. 

7  Mark  xii.  10  ;  Luke  xx.  28. 

8  Jacolliot,  Manou,  107,  108  note. 

8  ibid.  141,  175,  170,  177  ;  Psalm,  cvi.  28  ;  Sod,  I.  47. 

10  Leviticus,  xxi.  5.  A  compound  of  Karech  and  Adon  would  yield  the  word 
"Karchedonoi,"  Carthagenians. 


420  THE   GHEBERS  OF  HEBRON. 

The  Hindus  had  a  sect  of  Physicians  or  Healers,  called 
Iatrikoi.     The  Physicians  worshipped  Mithra  the  Sun. 

tV  larpiKTiv  AiroWtovos. — Philo,  Leg.  ad  Cainm,  14. 

According-  to  Philo,  Therapeutae  are  so  called  from  practising 
a  better  iatrike  than  that  in  cities,1  for  that  cures  only  bodies, 
but  this  cures  also  souls  afflicted  with  all  the  evils  that  the 
Nazoria  escaped.  The  Physicians  were  a  branch  of  the  Hindu 
ascetics,  a  sort  of  Jogis  who,  because  they  were  credited  with 
a  knowledge  of  divinity,  practised  medicine.  They  were  pen- 
itents dwelling  on  the  mountains  and  clad  in  gazelle  skins. 
They  carried  sacks  full  of  roots  and  medicaments  and  sought 
to  cure  by  means  of  sorcery,  incantations  and  the  laying  on 
of  amulets.  According  to  Megasthenes  they  were  received 
into  houses  as  guests  and  all  was  given  them.2 

t£  cutovvtI  <re  80s. — Matthew,  v.  42. 

Give  to  him  that  asks  thee.  And  turn  not  away  from  one 
seeking  to  borrow  from  thee  !  This  is  quite  the  Hindu  Sham- 
anism ;  especially  since  the  Egyptian  physicians,  the  ascetic 
Therapeutae,  had  their  huts  and  villages  in  a  circle  3  like  the 
acrama  mandala,  the  "  circle  of  hermitages  "  of  the  ancient 
Hindus.4  The  Syrian  and  Arab  physicians,  the  Essenes,  pro- 
phesied, like  the  Hindu  Semnoi  from  the  signs  in  the  heavens. 
There  was  in  India  a  class  of  Sarmana  that  wandered  through 
the  cities  and  villages  as  prophets,  and  were  acquainted  with 
the  ceremonies  to  be  observed  for  the  dead  as  well  as  with  the 
addresses  which  have  reference  to  them  ;  and  another,  more 
beloved  of  people,  which  knew  the  rules  for  a  God-fearing 
and  holy  life  and  the  traditions  of  the  dead.5 

The  Budhists  came  from  Kashmere  through  Afghanistan 
to  Babylon.     The  way  was  open  by  the  Persian  Gulf.     They 

1  We  find  the  modern  doctor  associated  with  the  clergyman  at  every  fatal  sickness. 
But  they  usually  differ  about  causes. 

-  Lassen,  II.  714.  After  the  forest  hermits,  the  vanaprastha,  the  j^hysicians  were 
the  most  honored. 

3  ax  iv  kvk\w  en-aiiAeis  re  icai  ku>/m<u. — Philo,  Vita  Cont.  3. 

4  Lassen,  II.  714. 

5  Lassen,  II.  714  ;  quotes  Megasth.  Fragm.  40,  p.  437,  a.  See  Chwolsohn,  I.  526, 
545,  546,  640.  Num  res  necepsaria  sit  uxor  ?— Philodemus,  de  vitiis  et  virtutibus  oppo- 
sitis  et  de  rerum  subjectis  et  objectis.     In  the  museum  at  Naples. 


BEFORE  ANTIOGII.  421 

were  in  Alexandria  about  the  time  of  the  Christian  era.  The 
monks  of  Sarapis  and  the  ascetics  of  Mons  Nitria  near  Alex- 
andria were  already  present.  The  treatise  De  Vita  Conteni- 
plativa  was  probably  written  by  one  acquainted  with  Greek 
philosophy  who  knew  the  contemplative  life  in  the  cells  of 
Mons  Nitria.  P.  E.  Lucius  in  writing  about  the  Therapeutae 
has  disregarded  the  askesis  of  the  Indian  Gymnosophists, 
Arabia  tilled  with  saints,  the  eunuchs  of  Isaiah  lvi.  3-5,  the 
Persian  Dualism,  Lucian's  De  Dea  Syria  with  its  eunuchs,  the 
recluses  of  Sarapis,  the  cells  of  Mons  Nitria,  the  Essenes,  Bud- 
hists,  and  the  Gospel  of  Matthew,  xix.  12 ;  Luke,  xviii.  29. 
When  we  call  to  mind  the  oriental  asceticism  of  the  Brahmans 
or  the  Budhist  wiharas  for  nearly  five  previous  centuries  it 
would  be  a  piece  of  boldness  to  deny  that  Syrians,  Egyptians, 
Jews  were  very  well  acquainted  with  the  ascetic  life  in  the 
first  century  of  our  era.  The  reference  at  the  close  of  the 
treatise  to  Moses  (Mosia  =  Saviour)  and  the  Red  Sea  is  no  more 
than  might  be  looked  for  from  an  Alexandria  Jew  living  un- 
der the  Ptolemies.  The  article  may  be  regarded  as  an  exhor- 
tation to  Egyptian  monastic  life.  Josephus  in  the  first  cen- 
tury met  it  in  the  desert  where  the  Nazoria  and  the  ascetic 
Banous  lived,  who,  if  he  chose,  might  have  made  some  mysti- 
cal allusion  to  the  passage  through  the  waters  of  the  Red  Sea. 
At  all  events,  as  a  Baptist,  he  bathed  frequently.  The  Egyp- 
tians had  the  doctrine  of  spirit  and  matter  and  Nazarene 
askesis  had  reached  even  the  women.  The  Nazers  are  men- 
tioned in  Numbers,  vi.  2. 

Let  him  deny  himself  ! — Mark,  viii.  34  ;  Luke,  ix.  23. 

Not  eat  flesh,   nor  drink  wine  nor  (do  that)  through  which  thy  brother  is 
grieved — Romans,  xiv.  21. 

Josephus  claims  that  the  Jews  are  a  Brahman  sect,  the  adhe- 
rents of  Kalanus,  which  thing  implies  dualism  enough  to  fulfil 
all  Lucius's  requirements.  Finally,  the  Greek  Philosophy 
in  De  Vita  Contemplativa,  §  1  is  too  early  for  the  fourth  and 
fifth  centuries.  The  Christian  monks  at  that  period  talked 
about  mortification  of  the  flesh,  and  not  about  the  unit,  about 
Christ  come  in  the  flesh,  not  about  the  Monad.  When  the 
treatise  de  Iside  and  Osiride  was  written  there  were  abstinent 
sects.  There  were  sects  floating  between  Judaism,  Sabianism 
and  the  gnosis  in  the  first  century  of  our  era. 


422  THE  GHEBEBS  OF  HEBRON. 

I  am  the  Great  Brahma1  that  is  eternal,  pure,  free,  constantly  happy,  being 
without  end.  He  who  regards  nothing  else,  who  withdraws  himself  into  a 
lonely  spot,  annihilates  his  desires  and  subdues  his  passions,  he  comprehends 
that  the  Spirit  is  one  and  eternal.'- — Sankara  Atma-Bodha.3 

Lucius  seems  to  have  entirely  overlooked  the  Serapis 
monks  before  our  era,  and  to  have  paid  no  heed  to  Eusebius 
(Eccles.  Hist.  Book  Second,  chap,  xvii.)  who  claims  the  Ther- 
apeutae  (Healers)  as  Christians  (because  of  their  Essene  self- 
denial  and  their  rejection  of  marriage,  drinking  no  wine, 
tasting  no  flesh)  and  regards  Philo  as  the  author  of  the  treatise 
de  vita  contemplativa.  Whether  Eusebius  was  right  or  wrong, 
he  stands  in  the  way  of  Lucius,  who  seeks  to  drag  '  semneion  ' 
and  '  monasterion,'  in  that  treatise,  down  to  the  fourth  century. 
Supposing  Lucius  to  have  got  at  the  exact  truth,  what  becomes 
of  Eusebius  and  his  view  that  Philo  wrote  the  treatise  ?  It 
leaves  Eusebius  in  a  worse  plight  than  usual.  He  was  bish- 
op of  Caesarea  in  313,  and  must  have  known  if  the  Therapeu- 
tae  and  Therapeutrides  (females)  were  only  a  body  of  Christian 
ascetics  in  the  fourth  century.  He  died  about  338.  The  tes- 
timony of  Eusebius  therefore  refutes  Lucius  entirely,  for  he 
maintains  that  the  treatise  is  an  early  one  about  the  male  and 
female  Healers.  Moreover,  its  being  found  in  the  same  collec- 
tion with  Philo's  writings  affords  a  presumption  in  regard  to 
its  antiquity  which  the  arguments  of  Lucius  are  not  strong 
enough  to  overthrow.  There  is  nothing  in  the  treatise  incon- 
sistent with  its  having  been  produced  at  Alexandria  in  the 
first  or  second  century.  Philo  also  wrote  concerning  the  Es- 
saians  (Healers).  Then  was  the  time  when  there  would  have 
been  some  reasonable  motive  for  giving  them  a  special  dis- 
tinctive name,  as  constituting  a  new,  or  at  least  a  separate 
haeresis  or  sect,  which  the  treatise  de  vita  contemplativa  in 
some  measure  claims  for  the  community  of  the  Therapeutae. 
But  what  would  be  the  use  of  giving  the  name  Therapeutae  to 
any  body  of  Christian  monks  back  of  Alexandria  in  the  fourth 
century  ?  They  were  one  of  the  ascetic  communities  of  the 
first  century.      In  the  treatise  de  Iside  et  Osiride,  78,  (ascribed 

1  The  Sun  is  the  Brahma.  Brahma  bore  the  world-egg.  The  Sun  is  the  Breath  of 
Life,  the  Spiritus.— Wuttke,  II.  293-295.  The  moon  is  Matter.—  Wuttke,  II.  302.  In 
Plato  to  Mi,  hv  means  Matter.  Here  we  come  upon  the  Hindu  doctrine  of  Maya,  delu- 
sion. 

a  Colebrooke's  Essays,  217,  238. 

s  Wuttke,  II.  259,  260. 


BEFORE  ANTIOCH.  423 

to  Plutarch)  we  find  the  statement  that  bodies  and  physical 
tendencies  interfere  with  communion  with  the  God !  The 
notion  resulted  directly  from  the  doctrine  of  spirit  and  matter, 
which  preceded  the  gnosis  of  the  Christian  communities. 
Consequently  the  Therapeutae  refused  the  body  its  claims 
regarding  it  as  the  foe  of  the  spirit. 

The  word  nazar  ]  or  nazarene  means  entire  self-denial. 
Iesous  is  described  as  a  leader  of  the  Nazarenes,  denying  him- 
self,' and  Paul,  as  beginning  his  address  after  long  abstinence 
(so  as  to  separate  himself  from  his  body).  James  head  of  the 
Jerusalem  Church,  is  described  as  a  Jewish  Nazarite  holy  from 
the  womb,  eating  no  animal  food,  and  drinking  neither  wine 
nor  spirits.  No  razor  touched  his  head,  nor  did  he  use  a  bath. 
The  writer  of  Daniel  seems  to  have  been  accustomed  to  ascetic 
ways,  and  Isaiah  heeded  no  body  when  he  went  naked  and 
barefoot,  like  Saul  among-  the  prophets.  Such  specimens  of 
nature's  protoplasm  have  been  sometimes  seen  in  Daniaskus 
during  the  present  century.  That  flagrant  mark  of  Judaism, 
the  circumcision,  is  a  sign  of  continence,  a  symbol  of  self- 
denial.3  So  in  Plutarch,  de  Iside  et  Osiride,  2,  the  doctrine  of 
an  abstinent  gnosis  and  continent,  self-denying'  life  is  main- 
tained as  essential  to  a  desire  for  divinity,  truth,  and  most  of 
all,  the  truth  concerning  the  Gods !  So  that  nazarenism  began 
in  connection  with  the  Mysteries,  and  the  verb,  therapeuo,  is 
used  in  the  treatise  de  Iside,  2,  to  express  the  worship  of  Isis 
in  Egypt. '     Even  the  word  monad  is  in  de  Iside,  10. 

The  Mysteries  of  Dionysus  led  directly  into  Nazorene, 
Ebionite  and  Christian  gnosis.  According  to  Strabo,5  Megas- 
thenes,  who  lived  about  315  before  Christ,  stated  that  there 
were  worshippers  of  Dionysus 6  in  the  mountains  of  India,  but 
that  in  the  plains  Herakles  7  was  worshipped.      And  the  phi- 

1  from  zar,  —  abstinence.  Nedarim  are  vows  in  ransom  of  souls.  Whoever  snail 
separate  a  nedar,  in  thy  valuation  are  souls  to  Iahoh. — Leviticus,  xxvii.  2.  Vows  are 
mentioned  in  1  Samuel,  i.  11.  The  Chasidim  are  spoken  of  in  1  Sam.  ii.  9.  Lucius 
correctly  distinguishes  between  the  Essenes  and  Therapeutae,  who  are  not  the  Essenes, 
although,  like  them,  ascetics.  He  recognises  (pp.  51,  52,  54)  the  decided  dualism  of 
the  Therapeutae,  which  necessarily  leads  to  askesis,  under  an  extreme  spiritualismus. 

-Matthew,  xvi.  24;  Luke,  xxiv.  19;  Acts,  vi.  14;  xxi.  24  ;  xxvii.  21. 

'  1  Sam.  ii.  22,  23. 

4  See  de  Iside,  5,  7.     The  word  monad  occurs  prominently  in  de  vita  contempl.,  1. 

5  Strabo,  c.  711,  712. 
'  Vishnu. 

7  Rama,  perhaps  Krishna. 


424  THE  OHEBEBS  OF  HEBRON. 

losophers  dwell  in  a  sacred  grove  in  front  of  the  city  within  an 
enclosure  of  due  proportions,  living  simply,  on  straw  mattresses 
and  skins,  abstaining  from  eating  what  has  life  and  from  the 
pleasures  of  love,  hearing  serious  discourses  and  holding 
communication  with  those  who  desired  it.  The  listener  must 
not  hawk  or  spit,  else  he  is  expelled  the  same  day  as  intem- 
perate. They  think  that  this  life  is,  as  it  were,  but  a  point  in 
the  conceptions  or  pregnancies,  but  that  death  is  the  being 
born  into  what  is  really  life  and  blessed  for  those  who  have 
sought  after  wisdom.  For  which  reason  they  use  the  most  as- 
cetic discipline l  for  being  ready  for  death. 

They  believe  many  things  through  myths  or  fables  ;  but,  as 
regards  many  things,  they  think  like  the  Greeks  ;  for  they 
too  say  that  the  Kosmos  is  come  into  being  and  is  perishable, 
and  that  the  sphere-formed  God  who  created  and  inhabits  it 
entirely  pervades  it.  But  the  beginnings  3  of  all  things  are 
different :  of  the  creation  of  the  world  water  is  the  beginning  ; 
and  beside  the  four  elements  there  is  a  fifth  nature,3  from 
which  came  the  heaven  and  the  stars,  but  earth  was  established 
in  the  midst  of  the  whole. 

And  about  sperma  and  soul  he  says  things  similar,  and 
others  in  addition ;  but  they  interweave  also  fables,  as  did 
Plato  too  about  the  incorruptibleness  of  the  soul  and  the  judg- 
ments in  Hades,  and  other  such  things. 

The  most  honored  Sarmana,  he  says,  are  named  forest- 
dwellers,  living  in  the  forests  on  seeds  and  wild  fruits,  their 
clothing  the  bark  of  trees,  abstaining  from  the  pleasures  of 
love  and  from  wine.  They  consort  with  the  kings  who  inquire 
by  messengers  about  the  causes  (of  things)  and  through  them 4 
serve  and  pray  to  the  Divinity.  And  after  the  forest-hermits, 
the  "  Physicians  " 5  hold  the  second  place  and  are  philosophers 
so  far  as  concerns  the  man,  being  themselves  plain  but  not  rus- 
tics, feeding  on  rice  and  barley-groats,  which  everyone  who  is 

1  oo-KJicrls,  asceticism. 

2  apxai. 

3  Aither,  the  burning. 

4  The  Bra'hman  anchorites  ;  or  perhaps  the  Djeins,  as  Jacolliot  supposes. 

6  These  are  the  lessaeans  (Iessaioi)  of  Epiphanius,  the  New  Testament  Healers. 
Iaso  and  Ieso,  Iesomai,  mean  to  heal ;  as  does  Iesua.  To  heal  was,  in  the  oriental 
reasoning,  to  save;  ieso  and  iesuo  mean  "to  save"  and  "salvation,"  in  Hebrew. — Ig- 
natio  Weitenauer,  Seder  Leshon,  pp.  132,  133,  Augustae  Vindelicorum  et  Friburgi 
Brisgoiae,  1759 ;  Bagster's  Concordance  of  Hebrew  and  Chaldee  Script,  p.  403  ;  Isaiah, 
lxiii.  9,  Hebrew  text. 


BEFORE  ANTIOCH.  425 

asked  and  receives  them  in  hospitality  gives  to  them  ;  and  they 
can  make  men  have  many  children  and  males  and  make  them 
the  fathers  of  females  by  means  of  medicine  ;  and  the  cure  x  is 
brought  about  more  by  dietings  and  not  by  drugs.  But  the 
most  esteemed  of  the  remedies  are  the  ointments  and  plasters, 
the  rest  have  their  share  in  a  good  deal  of  harm.  And  others 
are,  some,  diviners,  and  having  magic  powers  and  skilled  in 
the  matters  and  usages  regarding  the  dead,  begging  in  cities 
and  villages ;  but  the  better  educated  and  more  polished  of 
them  do  not  themselves  abstain  from  the  common  babblings 
about  Hades  such  as  seem  to  contribute  to  piety  and  holiness ; 
and  the  women  too  philosophise  with  some,  themselves  also 
abstaining  from  connections  with  men. 

As  regards  the  Indian  Physicians  of  Strabo,  Josephus  says 
something  similar  about  the  Essenes  or  Jewish  Healers,  that 
they  devoted  very  great  study  to  the  writings  of  the  ancients, 
selecting  especially  those  for  the  profit  of.  soul  and  body. 
Hence  for  the  therapeia  pathon,  or  cure  of  sicknesses,  medical 
roots  and  the  properties  of  minerals  are  the  subjects  of  their 
researches.2  The  religious  mendicants  of  the  Yishnu-Baktas 
in  Ceylon,  who  always  live  by  alms,  are  met  in  large  bands  on 
their  religious  "  Walks."  They  spread  themselves  in  the 
villages  within  reach  of  their  route.  Each  inhabitant  lodges  a 
certain  number  of  them,  and  they  are  thus  relieved  of  the  ex- 
penses of  the  "  Travel." 3  The  bramanacaraka  are  the  travel- 
ling bra'hman-disciples,  wanderers.4 

The  strangers  that  make  their  appearance,  the  TRAVELLING  ascetics,  dis- 
ciples, begging  and  pilgrim  monks. — Lefman,  Lalita-vislara,  p.  57. 

Neither  the  gymnosophists  nor  the  Semnoi  allowed  themselves 
intercourse  with  the  other  sex.5  On  account  of  this  self-denial 
they  regarded  themselves  as  holy.  They  did  not  trouble  them- 
selves about  the  future.6 

1  Iatreia. 

2  Josephus,  Wars,  II.  cap.  7. 

3  Jaoolliot,  Voyage  an  pays  des  elephants,  178. 

*  Lefman,  Lalitavistara,  p.  58. 
«  Lassen,  Ind.  Alt.  III.  S56. 

•  ibid.  356.  The  tract  "  On  a  Contemplative  Life,"  3,  says  that  there  are  many 
such  in  many  parts  of  the  world,  mentioning  Greece,  the  foreign  lands,  and  Egypt,  par- 
ticularly around  Alexandria.  And  twice  every  day  they  are  accustomed  to  pray,  about 
dawn  and  about  evening,  at  sunrise  asking  for  a  good  day  that  is  really  a  good  day,  that 


426  THE  GHEBERS   OF  HEBRON. 

Then  take  no  care  for  the  morrow,  for  the  morrow  will  take  care  for  itself. 
—Matthew,  vi.  34. 

Take  no  care  for  your  life  what  you  shall  eat,  nor  for  the  body  what  you 
shall  wear.  Is  not  the  soul  more  than  the  food,  and  the  body  more  than  the 
clothes  ?— Matthew,  vi.  25. 

their  thought  be  filled  with  heaven's  light,  and  at  sunset,  for  the  soul,  entirely  freed 
from  the  weight  of  the  external  perceptions  and  what  is  apprehended  by  the  senses 
being  in  its  own  council-chamber  and  place  of  session,  to  pursue  the  traces  of  truth. 
And  the  entire  interval  from  morn  to  eve  is  for  them  Askesis  (discipline).  For  meeting 
with  the  sacred  writings  they  philosophise  their  inherited  philosophy  usino-  allegorical 
interpretation,  because  symbols  of  literal  interpretation  they  think  are  of  a  hidden 
character,  which  is  levealedin  covert  meanings. — de  Vita  Contempl.,  3.  Here  we  have 
Egyptian  Mysteries  again  !  Scriptural  allegories  !  This  is  the  view  of  Origen  and  the 
Sonar. — Dunlap,  Sod,  I.  175,  170;  Franck,  die  Kabbala,  119,  121;  Sohar,  III.  152. 
Lucius,  Therapeutae,  IS,  19,  comes  very  close  to  proving  the  Therapeutae  to  have  been 
Jews.—  Philo,  peri  biou  theGretikou,  §§1,  3,  4,  5,  8;  Lucius,  44,  49,  129.  There  was 
asceticism  in  Palestine.  Compare  Josephus  contra  Apion  I.  where  he  speaks  of  the  as- 
cetic Jew  of  Coelesyria ;  also  his  account  of  his  own  instructor,  Banous,  in  the  desert. 
Compare  the  Sons  of  the  Prophets,  the  fasts  of  the  Jewish  Adonis-worshippers,  the 
bald-heads,  the  Rechabites,  the  Vows  and  nazers  of  the  Talmud  and  Numbers,  vi.  The 
Therapeutae  may  not  have  been  mentioned  by  any  author  before  Eusebius  (Lucius,  80, 
84),  but  philosophical  dualism  led  to  asceticism.— Lucius,  54.  Dualism  was  the  all- 
prevalent  philosophy  for  centuries  before  Philo  Judaeus  wrote.  It  called  into  existence 
Mazdaism,  Osirianism,  Mithraism,  Budhism  and  Judaism  ;  also  wiharas,  convents,  great 
dwellings  in  Egypt,  Iatrikoi,  Sarapis-healers,  Sabian-healers,  Baptists,  Jewish  healers 
and  Christians, — all  systems  founded  in  the  oriental  philosophy,  resulting  in  idealist  coe- 
nobites and  monasteria  of  the  Levant.  The  tracts  uazir  and  nedarim  are  but  the  fuller 
treatment  of  the  asceticism  cautiously  intimated  in  Numbers,  vi.  2-4,  but  plainly  seen 
in  Daniel,  i.  8,  10,  12-15,  20.  Genesis  vi.  3,  speaks  of  the  flesh,  intimating  dualist 
gnosis.  The  Oriental  Scribes  were  none  too  communicative  ;  they  did  not  publish  all 
they  knew.  But  what  was  eunuchism  but  self-denial  and  asceticism  ?  Compare  Isaiah, 
lvi.  3,  4 ;  1  Samuel,  i.  11,  15  (shaving  the  head  to  Adonis-Adonai,  and  refraining  from 
wine  and  spirits).  The  shaving  belonged  to  the  Dionysus  worship  in  Arabia,  and  Moses 
forbade  it.  The  fasting  to  obtain  grace. — 2  Sam.  xii.  22,  23.  The  doctrine  of  the  soul's 
resurrection  is  plainly  indicated  in  verse  23.  The  reason  why  Eusebius  claimed  the 
Therapeutae  as  Christians  is  just  because  they  were  gnostic  ;  if  they  had  been  Chris- 
tians there  would  have  been  no  object  in  singling  them  out  to  claim  them.  If  Christian, 
the  Therapeute  very  adroitly  contrives  not  to  mention  Christ  at  all !  His  worship  of 
the  Light-principle  is  Sabian  and  Egyptian,  ascetic  and  perhaps  Mithraite.  Christ 
worshipped  in  the  sun  would  be  either  Sabian,  or  Mithraic,  or  Serapis  worship.  Sa- 
bians  partly  adored  the  Sun,  and  a  part  worshipped  Christ.  The  Therapeutae  must 
have  been  a  strange  sort  of  Christians  in  the  4th  century,  to  resemble  Sabians,  Sun- 
worshippers,  Mithra-worshippers,  Sarapis  worshippers  and  Nazarenes ;  and  yet  the 
treatise  on  the  Therapeutae  never  once  mentions  Christ  or  Jesus,  or  Judas  of  Galilee 
or  Christian  or  Sarapis,  nor  even  the  Donatist  and  Circumcellion  Monks.  But  it  does 
speak  of  Anaxagoras  and  Demokritos  !  These  were  heathen  authorities,  Greeks,  known 
in  Egypt,  owing  to  Ptolemaic  government  perhaps.  It  refers  also  to  Homer  !  and 
dikaiosune  !  It  refers  to  Mons  Nitria,  vitip  KCfj.v^  Maria,  which,  at  a  later  period,  after 
Philo' s  time,  became  a  Christian  coenobium.  Its  "  ancient  men,  the  leaders  (or  foun- 
ders) of  the  sect  "  may  refer  to  Philo's  time,  possibly,  but  are  a  singular  denomination 
of  Christians.  Their  sacred  pervigilium  was  conducted  under  the  leadership  of  Moses 
the  prophet  and  Meriam  the  prophetess. — Compare  de  Vita  Contemplativa,  11  ;  also,  7. 


BEFORE  ANT  IOC H.  427 

Your  bodies  a  living  sacrifice. — Paul,  Romans,  xii.  1. 

If  any  one  wishes  to  come  after  me,  let  him  DENY  himself  and  take  up  his 
stake  and  accompany  me.  For  whoever  wishes  to  save  his  life  shall  lose  it: 
hut  whoever  shall  lose  li is  life,  for  the  sake  of  me,  shall  find  it.  For  what  shall 
a  man  profit  if  he  gain  the  entire  world  but  lose  his  life  (soul)  ? — Matthew,  xvi. 
26. 

When  therefore  they  abandon  their  property  without  being- 
enticed  by  any  one  they  flee  without  turning-  around,  leaving 
brothers,  children,  wives,  parents,  numerous  relationships,  the 
companionship  of  friends,  their  native  soil  in  which  they  were 
born  and  brought  up  .  .  .  they  live  away  from  cities  in  culti- 
vated spots  or  lonely  farms,  seeking  after  a  solitude.1  If  one 
comes  to  me  and  hates  not  his  father  and  mother  and  wife  and 
children  and  brothers  and  sisters  and  even  more  his  own  life, 
he  cannot  be  my  disciple.  Whoever  does  not  take  up  his 
stake 2  and  follow  me  cannot  be  my  disciple.3 

"We  have  left  all  and  followed  thee." — Mark,  x.  29. 

"  Every  one  of  you  that  does  not  forsake  all  his  property  cannot  be  my  dis- 
ciple."— Luke,  xiv.  32. 

The  man  who  leaves  his  family,  quits  his  house,  enters  on 
the  study  of  Supreme  Reason,4  searches  out  the  deepest  prin- 
ciples of  his  intelligent  mind  so  as  to  understand  that  there  is 
a  law  which  admits  of  no  active  exertion,  this  man  is  called  a 
Shaman.5 

Aristotle  mentioned  a  Jew  of  Coelesyria  who  was  one  of  the 
descendants  of  the  Hindu  philosophers.  And,  as  they  say, 
the   philosophers  among  the   Indi   are  called  Kallanoi ;  biit 

where  the  expression  "oi  Muxre'cos  71^1^01,"  "  the  pupils  of  Moses,"  occurs.  A  learned 
Jew,  from  B.C.  100  to  a.d.  200,  undoubtedly  wrote  the  treatise  on  a  contemplative  life  : 
and  it  is  surprising  that  any  modern  author  should  venture  to  claim  for  Christian  (as 
Eusebius  had  the  temerity  to  do)  a  work  professedly  Jewish  and  exclusively  Eastern  in 
character.  The  single  expression  "the  sacredest  guidings  (teachings)  of  Moses  the 
Prophet "  ought  to  show  its  Jewish  origin.  The  allegorical  method  of  exegesis  em- 
ployed (de  V.  Cont.  10)  is  professedly  Jewish,  and  Hellenist-Jewish. 

1  Philo,  de  Vita  Cont.  2. 

*  digger,  cross. 

"  Luke,  xiv.  26,  27. 

4  Buddha  was  its  incarnation. 

5  Sutra  of  42  Sections.  S.  Beal,  Travels  of  Fah-Hian  and  Sung  Yun,  p.  5.  Lu- 
cius, p.  135,  states  that  Christianity  in  the  first  times  of  its  existence  sought  to  regu- 
late the  human  life  according  to  an  ascetic  ideal  in  the  sharpest  contrast  to  heathen- 
ism !  This  really  ignores  the  gnostic  idealism  of  the  Brahmans,  Budhists,  Sabians, 
Jews  and  Egyptians,  to  the  profit  of  Christianity.  The  Egyptians  believed  in  another 
world,  as  much  as  the  Christian  ;  but  it  was  the  resurrection  in  Osiris! 


428  THE  GHEBERS  OF  HEBRON. 

Ioudaioi  by  the  Syrians!  This  man,  being  entertained  by 
many  persons  and  descending  from  the  lofty  locations 1  to  the 
places  by  the  sea,  was  Hellenic  not  alone  in  speech  but  in 
soul  also.  And  as  we  were  then  staying  in  the  Asia,  venturing 
into  the  districts  in  which  we  were,  he  falls  in  with  us  and 
some  other  scholars  trying  our  wisdom.  And  as  many  erudite 
persons  were  assembled,  he  rather  delivered  himself  somewhat 
of  what  he  held.  And  these  things  Aristotle  said,  from  Klear- 
chus,  and  also  relating  in  detail  the  great  and  astonishing 
endurance  of  the  Jewish  gentleman  in  diet  and  chastity.2  Cir- 
cumcision is  a  flagrant  symbol  of  continence,  asceticism,  and 
self-denial  practised  before  Ia'hoh  the  God  of  life,  the  Arabian 
Dionysus.  The  world  is  crucified  unto  me,  and  I  unto  the 
world.3 

The  serpent  is  the  symbol  of  desire,  as  is  shown,  and  the  woman,  of  sensa- 
tion, but  man,  of  intellect.4  Therefore  desire  becomes  the  worst  cause  of  sin 
and  it  deceives  the  sensation  first,  but  the  sensation  carries  away  the  mind. 

The  scripture  is  proved,  since  we  have  as  evidence  what  we  have  seen. 
But  as  regards  such  opinion  it  contains  allegory.  Since  the  serpent  is  symbol 
of  desire,  figuring  a  voluptuary  ;  for  it  creeps  over  the  breast  and  the  belly, 
filled  with  food  and  drink,  is  nourished  like  the  water-fowls 5  by  insatiable 
desire,  incontinent  in  eating  flesh,  so  that  whatever  pertains  to  food,  all  is 
something  earthly  ;  on  which  account  it  is  said  to  eat  earth.  But  desire  is  nat- 
urally at  enmity  with  sensation  which  it  has  symbolically  denominated  woman  : 
.  .  .  All  these  things  6  of  every  sort  the  woman  suffers  who  shares  the  life  of 
a  man,  not  as  a  curse,  but  as  necessary.  But  symbolically  human  sensation  is 
subjected  to  cruel  labor  and  pain,  stricken  and  wounded  mortally  by  domestic 
disturbances.  But  those  sensations  are  servitude  :  sight  of  eyes,  hearing  of 
ears,  the  sense  of  smell  in  the  nostrils,  the  taste  of  the  month,  the  approach  of 
touches.  Since  the  life  of  a  bad  and  wicked  person  is  sorrowful  and  indigent  it 
is  necessary  that,  too,  all  things  done  in  sensation1  should  be  mingled  with  fear 
and  pain.  In  regard  to  mind:  sensation  turns  to  a  man,  not  as  to  a  coadjutor, 
for  it  is  subject,  as  being  bad  ;  but  as  to  a  master,  because  it  has  chosen  force 
rather  than  justice. — Philo.8 

1  on  the  Lebanon  and  hills. 

2  Josephus,  contra  Apion,  I. 

3  Galat.  vi.  14. 

4  The  earfoh  connate  with  man  is  body,  whose  farmer  is  intellect.— Philo,  Quaest. 
et  Solut.  I.  50.     So  1  Cor.  xii.  8. 

5  aithuiai. 

15  dissolution,  paralysis,  sicknesses. 

7  secundum  sensum,  according  to  sense,  sensation. 

8  Quaest.  et  Solut.  I.  47-50.  Compare  Epistle  to  the  Hebrews,  xiii.  4  ;  1  Cor.  vii. 
32-40.  Therefore  the  Law  of  Moses  required  a  girl  to  scream  ;  else  she  was  a  particeps 
criminis. 


BEFORE  ANTIOGH.  429 

What  is  most  interesting-  to  modern  Christians  is  that  the 
worshippers  of  Serapis  were  Healers.  Nazarenes  are  men- 
tioned, in  Jeremiah,  as  Bechabi,  who  were  strangers,  and  could 
not  be  induced  to  drink  wine,  living  not  in  houses,  but  in  tents 
and  having-  neither  vineyards,  fields  nor  seed.1  The  Osirian 
rites,  in  their  origin,  had  no  immoral  character ;  even  the  Isiac 
rites  numbered  many  sincere  and  ascetic  persons  among  those 
who  were  of  this  faith.2  In  the  passionate  interview  between 
Mistress  Phutiphar  and  Ioseph,  the  Hebrew  gentleman  be- 
haves according  to  the  rules  of  the  synagogue  and  follows  the 
prescription  :  "E£w  at  iropvai !  E£co  01  kiWs  / 3  "E£w  ot  iropvoi  ! 4 
Ioseph  is  here  the  type  of  the  spiritual  man,  Mrs.  Phutiphar 
representing  the  flesh,  by  Philo  called  Egypt.5  This  strict- 
ness of  Nazarene  conduct  was  recently  required  in  Bokhara.6 

If  a  man  be  found  lying  with  a  woman  married  to  a  husband,  then  they 
shall  both  of  them  die.  ...  So  shalt  thou  put  away  evil  from  Israel.  If  a 
damsel  that  is  a  virgin  be  betrothed  unto  a  husband  and  a  man  find  her  in  the 
city  and  lie  with  her,  then  you  shall  bring  them  both  out  unto  the  gate  of  that 
city  and  you  shall  stone  them  with  stones  that  they  die  :  the  damsel,  because 
she  did  not  scream  although  she  was  in  town  (where  she  could  be  heard). — 
Deuteronomy,  xxii.  22-24.  When  a  man  persuades  a  virgin  who  is  not  be- 
trothed, and  lie  with  her,  as  a  dowry  he  shall  endow  her  to  him  for  a  wife. — 
Exodus,  xxii.  16. 

From  the  period  when  Kapila  lived  (when  much  that  is  now 
called  budhist  was  not  so  marked  a  distinction  as  it  became 
later,  when  the  boundary  lines  between  the  two  great  sects 
were  not  so  strictly  defined,  and  the  Aryan  monk  lived  as  a 
hermit)  to  the  Hebrew  Holy  Men,  seers  and  prophets,  who 
drank  neither  wine  nor  strong  drink  and  lived,  some  of  them, 
in  companies  or  colleges,  as  did  the  later  Essenes,  refrained 
from  association  with  women,  and  lived  on  the  Jordan  as 
nazarenes  in  their  abstinence,  is  but  a  single  step  in  the  science 
of  religion.  In  India,  Kashmere,  Mesopotamia,  Arabia  and 
Egypt  the  ascetic  doctrine  was  the  source  of  devotion.  To 
mortify  the  body  John  wore  his  dress  of  camel's  hair  and 
Banous  his  bark  of  trees,  and  Isaiah  wore  no  clothes  at  all 

1  Jer.  xxxv.  8,  9,  10. 

-  Kenrich,  Egypt,  I.  393,  394 ;  Liv.  liber  39 ;  Propertius,  Eleg.  2,  33. 

3  Dogs  =  foreigners,  those  of  a  different  church. 

4  Rev.  xxii.  15. 

51  Cor.  v.  9;  vi.  13;  GaL  v.  19. 

8  Vambery,  Travels,  224,  225,  231  note. 


430  THE   GHEBERS  OF  HEBRON. 

( — Isa.  xx.  3)  for  three  years.  Their  God,  the  Sun,  was  a  heap 
of  fire  from  which  the  souls  issued  like  sparks  of  life.  By  ab- 
stinence or  dirt  they  expressed  the  soul's  contempt  for  matter. 
The  rite  of  circumcision  of  the  Egyptian  priests  indicated 
mortifying-  the  flesh,  pars  pro  toto.  Why  did  Egyptians,  Jews, 
Syrians  and  Phoenicians  require  continence  to  the  God  of  fire, 
light  and  life,  Adonis-Osiris-Ia'hhoh,  before  participating  at 
the  annual  festivals  in  the  solemn  mysteries  of  the  Syrian  re- 
ligion ?  Soul  is  the  divine  fire.  Matter,  body,  are  but  sensu- 
ality! They  had  to  become  "a  holy  people."  In  Palestine, 
Syria,  Egypt  and  among  the  Karu  or  Peleti  some  made  cut- 
tings in  the  flesh,  in  India  and  Phoenicia  some  became  eu- 
nuchs.    Lucian  mentions  the  Holy  Men. 

There  are  eunuchs  that  have  made  themselves  eunuchs  on  account  of  the 
kingdom  of  the  heavens. — Matthew,  xix.  12. 

The  Jogi  (the  ascetic)  who  is  sunk  in  Cognition  (of  Brah- 
ma) looks  neither  up  nor  down,  neither  to  the  right  nor  to  the 
left,  he  is  calm  and  without  emotion.  "Who  like  a  blind  man 
sees  not,  like  a  deaf  man  hears  not,  like  a  stick  is  without  feel- 
ing and  movement,  know  of  him  that  he  has  gained  the 
peace.1  The  soul  is  two-fold,  pure,  and  impure,  impure  when 
deceived  by  the  senses,  and  pure  when  free  from  desire.  Now 
the  soul  is  a  cause  to  men  of  bondage  and  of  freedom  ;  of 
bondage  3  when  it  depends  on  what  is  external,  it  is  free  when 
free  from  the  external.  Therefore,  who  seeks  freedom,  turn 
away  the  soul  from  what  is  exterior.  When,  turning  aside 
from  the  external  world,  and  turned  away  in  the  heart  to  itself, 
the  soul  forgets  its  very  self,  that  know  to  be  the  highest 
grade !  Hold  it  in  until  it  in  the  heart  is  dead !  That  is 
knowledge,  and  that  too  thinking,  all  else  is  only  book-knowl- 
edge ;  so  one  reaches  the  Most  High,  Brahma.3  Budha  was  the 
reputed  founder  of  the  Sabian  religion,4  Budhists,  Egyptian 
priests,  and  Arab  Sabians  had  the  tonsure ;  but  Leviticus, 
xxi.  5,5  prohibits  it.  Paul  shaved  the  head  as  a  Nazarene 
ascetic.     In  the  time  of   John  the  Baptist  Babylon  had   be- 

1  Pracma-Upanishad. — Wutte,  II.  366.     Pax  vobiscum ! 

2  whom  Satan  hath  bound. 

3  Amritavindu-Upan.     See  Wuttke,  II.  376. 
*  Chwolsohn,  Ssabier,  I.  798,  799,  134  f. 

5  a  late  book  probably,  as  it  stands. 


BEFORE  ANTIOCH.  431 

come  a  veritable  focus  of  Budhism  1  and  Budhist  mission- 
aries had,  already  in  the  2nd  century  before  Christ,  pen- 
etrated into  Asia  Minor.a  Compare  the  Budhist  temples  cut 
in  the  rock  at  Kenhari,  whose  celebrated  chaityas  resem- 
ble the  Christian  cathedrals  in  important  particulars,  and 
some  of  whose  caves  were  made  as  long-  ago  as  the  first  cen- 
tury before  Christ,3  as  early  indeed  as  B.C.  214  and  B.C.  252.4 

When  we  find  eunuchs  forming  a  part  of  the  "  Holy  Men  " 
in  the  Jewish  and  Phoenician  temples,  Karians,  Egyptians  and 
Jews  cutting  their  flesh  until  the  blood  runs,5  the  Jews  be- 
coming hermits  or  monks,  casti  and  circumcised  to  Adonis,6  a 
holy  people  shaven,  like  the  Arabian  Bacchic  worshippers 
and  the  monks,  with  the  sun's  circle  on  the  centre  of  the  top 
of  their  heads,  and  nude,  sometimes,  like  the  Hindu  Sanyassis, 
Samana,  Yatis  and  Gymnosophists  we  perceive  that  they  form 
an  integral  part  of  yogamonachism  and  are  members  of  the 
oriental  fraternities  of  holy  men  or  saints.  These  are  the 
Iatrikoi  of  India,  the  Iessaioi  of  Judea,  the  Therapeutai  of 
Egypt,  or  Curate  orders  ;  and  they  are  mixed  in  with  various 
Syrian,  Arab,  Jewish  and  Mesopotamian  fraternities  of  Naza- 
renes  with  varied  names  ;  at  the  same  time  that  the  kodeshim, 
kadeshas,  sarisim,  chasidim,  isarim  and  other  holy  men  and  wom- 
en who  adored  Sarapis  frequented  the  temples  of  Palestine, 
Syria,  Arabia  and  Phoenicia.  From  the  Kurdish  Mountains  to 
the  Nile  these  fanatics  slew  the  flesh,  like  the  modern  fakirs,  for 
the  saints  came  out  from  the  East,7  bringing  with  them  the 
10  Commandments  of  the  Budhists,  Jews,  Phoenicians  and 
Romans.  Ioannes  Episcopos  did  not  change  the  fasting,  ab- 
stinence and  pristine  morals.8 

The  Indian  recluses,  called  Samana,  or  Semnoi,  went  naked 
all  their  life  ;  some  of  the  Budhists  went  and  did  likewise.9 

'Renan,  Langues  Semitiques,  III.  iv.  p.  282;  Movers,  191;  Lucian,  Menippus,  7. 
-  Weber,  Akad.,  Vorlesungen,  p.  267. 

3  Rousselet,  l'lnde  des  Rajas,  58,  60,  73.  These  basilicas  are  evidently  copies  of 
wooden  structures. — ibid.  p.  58  note;  The  Academy,  Oct.  30,  1SS0.  p.  317;  James 
Ferguson  ;  Cave  Temples  of  India. 

4  The  Academy,  Oct.  30,  1880,  pp.  315,  316. 
6 1  Kings  xviii.  28. 

6Adoni,  the  "spiritus."  Hieronymus  calls  his  priests  truncatos  libidine  in 
honorem  Atys. — Movers,  683. 

7  Compare  Matthew,  ii.  1 ;  Gen.  xi.  2;  Lucian,  de  Dea  Syria,  16,  32,  33,  49. 

8  Assemani,  II.  57. 

»  Lassen,  III.  356,  357,  373. 


432  THE  GHEBERS  OF  HEBRON. 

A  man  left  his  wife  and  children  for  others  to  care  for,  and 
joined  a  Budhist  community,1  shaving-  his  head  and  abandon- 
ing- his  property.  He  also  shaved  the  superfluous  hairs  of  his 
body,  got  a  long  garment,  and  dwelt  in  a  wihara  or  convent. 
All  day  long  they  debated  about  religious  questions,  had 
stewards  to  manage  the  houses,  ate  rice,  bread,  apples  and 
vegetables.  "When  the  Samana  entered  the  great  dining  hall, 
on  a  signal  given  by  the  sound  of  a  bell  they  all  prayed.  At 
the  second  stroke  of  the  bell  the  steward 2  brought  to  every 
monk  his  own  separate  dish.     The  monks  ate  very  fast.3 

Resignation,  the  act  of  rendering  good  for  evil,  the  temperance,  probity, 
the  repression  of  the  senses,  the  knowledge  of  the  sastras,  that  of  the  Supreme 
Soul,  veracity  and  refraining  from  anger  :  such  are  the  ten  virtues  in  which 
duty  consists. — Manu,  VI.  92. 4 

The  question  being  put  which  is  the  copyist  f  Jacolliot  replies, 
"  supporting  myself  on  irrefutable  documents  :  "  Christianity. 
And  this  is  confirmed  by  turning  to  Lassen,  Tndien,  1st  ed. 
vol.  III.  pp.  380,  404.  The  higher  antiquity  of  the  Indian 
doctrines  is  undoubted.5  And  this  Logos  which  they  name  God 
is  embodied  and  clothed  with  a  body  outside  of  itself,  just  as  if 
one  put  on  sheep's  clothing ;  and  that  when  the  surrounding- 
body  is  stripped  off  it  is  plainly  manifested  to  the  vision.  But 
the  Bra'hmans  say  that  there  is  a  conflict  in  their  own  body 
(and  they  think  the  body  full  of  enemies  to  themselves)  against 
which  they  contend  arrayed  as  if  against  antagonists.6  But 
the  Bra'hmans  putting  off  the  body,  like  fish  jumping  out  of 
water  into  the  pure  air,  see  the  Sun.7   Apollo  is  depicted  nude. 

God  is  naked. — Seneca.8 

They  knew  that  they  were  NAKED. — Genesis,  iii.  7. 
Naked  is  the  Mind! — Philo  Jud.,  legal  alleg.,  II.  15. 

Thy  prophets  the  Selloi  with  unwashed  feet,  sleeping  on  the  ground. — 
Homer.  II.,  xvi.  23. 

Not  nakedness,  not  platted  hair,  not  dirt,  not  fasting  or  lying  on  the  earth, 

i  ibid.  35(1 

2  Compare  the  word  Diakonos  in  Greek,  deacon. 

3  Lassen,  III.  367,  reminding  one  of  the  priests,  who  walk  fast  in  the  street. 

4  Jacolliot,  Christna.  et  le  Christ,  243. 

5  Lassen,  III.  404. 

6  Hippolytus,  I.  24.  p.  44. 

7  ibid.,  p.  46. 

8  Mankind,  p.  159.     Naked  bliss  in  Adon's  Garden  of  golden  apples. 


BEFORE  ANTIOCH.  433 

not  rubbing  with  dust,  not  sitting  motionless  can  purify  a  mortal  who  has  not 
overcome  desires. — Budha's  Dhammapada,  141. 

Saul  stripped  off  his  clothes  and  prophesied.  .  .  .  He  fell  down  naked  all 
that  day  and  the  whole  night ;  therefore  they  say  :  Is  Saul  too  among  the  proph- 
ets f — 1  Samuel,  xix. 

Let  him  deny  HIMSELF. — Mark,  viii.  34. 

Clothes  are  the  parts  of  the  IRRATIONAL  and  overshadow  the  INTELLECTUAL. 
— Philo,  legal  dlleg.,  II.  15. 

The  nature  of  flesh  has  no  participation  in  Mind. — Philo,  Quod  Deterius, 
23. 

Spirit  shall  not  always  strive  against  Adam  because  lie  is  also  flesh. — Gen- 
esis, vi.  3. 

The  pious  soul,  putting  off  the  body  aud  what  is  dear  to  it. — Philo,  legal 
alleg. ,  II.  15. 

The  Jews  then  were  Nazorians  long-  before  the  Christian  ap- 
peared ;  Eusebius  was  near  the  truth. 

The  Ebionim  of  Edom  shall  rejoice. — Isaiah,  xxix.  19. 

Those  called  lovers  of  virtue  are  almost  all  persons  of  no  renown,  very  de- 
spised, pooh,  in  want  of  the  necessaries  of  life,  more  unhoiiored  than  subjects  or 
slaves,  dirty,  pale,  reduced  to  a  skeleton,  exhibiting  in  their  faces  hunger 
caused  by  fasting,  most  unhealthy,  anxious  to  die  ! — Philo,  Quod  Det.,  10. 

The  Essenes  consider  it  honorable  to  be  DIRTY. — Josephus,  Wars,  II.  7.. 

Thy  disciples  eat  bread  with  unwashed  hands. — Mark,  vii.  8. 

Renouncing  baths  and  unguents,  or  disregarding  the  coverings  around  the 
BODY,  or  habitual  sleeping  on  the  ground  and  hard  lodgings — then  through 
these  things  counterfeiting  self-denial. — Philo,  Quod  Det.,  7. 

Every  one  of  you  that  does  not  forsake  all  his  property  cannot  be  my  disci- 
ple.— Luke,  xiv.  32. 

When  a  Hindu  dies,  his  corpse  is  sprinkled  with  lustral  water,1 
and  a  small  piece  of  gold  2  is  placed  in  its  mouth  by  the 
oldest  son  of  the  deceased  to  pay  his  passage  when  he  shall 
arrive  at  the  river  of  fire  which  bars  the  entrance  to  the  realm 
of  Yama,  the  King-  of  the  dead.  The  Hindus  must  die  on  the 
ground.  The  middle  of  the  street  is  selected.  They  leave 
their  rich  men  to  die  in  the  mud  of  the  holy  river  Ganges. 
Greek  Salvation  came  from  the  Orient ;  and,  as  regards  Jewish 
relations  with  Chaldaea  and  India,  we  may  suspect  that  there 
was  some  connection  between  the  ascetic  Physicians  of  Hin- 

1  Cette  eau  consacree  par  les  prieres  des  brahmes  prefcres,  dans  laquelle  ils  mettent 
dissoudre  une  poignee  de  sel,  un  peu  de  poudre  d'encens,  de  myrrhe  et  de  sandal,  a  cela 
de  bon  quelle  n'est  pas  chore ;  pour  quelques  sous  vous  pouvez  largement  en  asperger 
votre  cadaver  efc  la  place  ou  il  va  etre  brule,  et  en  con  server  encore  pour  l'usage  de  la 
Eamille. — Jacolhot,  Voy,  au  pays  dex  brahmen,  pp.  279,  283. 

3  Two  oboli  for  Charon. 
28 


434  THE  GHEBERS  OF  HEBRON. 

dustan  and  the  Semite  Iatric  sects,  such  as  Essaians,  Iessaians, 
aud  Therapeutes.  At  all  events,  Josephus  carries  the  Essenes 
back  to  143  before  Christ. 

Divine  is  the  tapas  l  which  purifying  our  nature  assures  us  of  Brahma's 
eternal  bliss.  The  cultus  of  the  Wise  is  the  gate  of  happiness  ;  the  Wise  are 
those  who  have  equanimity  of  soul,  are  calm,  free  from  anger  and  virtuous  ;  it 
is  these  who  have  no  other  aim  than  the  love  for  Me,  and  are  not  disposed  to 
live  as  heads  of  families  with  a  wife,  with  children  and  property,  and  who  only 
live  so  far  in  the  world  as  is  absolutely  necessary. — Tejovindu  Upanishad. 

The  body  is  the  source  of  evil. — Tejovindu  Upanishad. 

Let  not  the  eunuch  say,  lo  I  am  dry  wood  ;  for  thus  says  Ia'hoh  to  the  eu- 
nuchs who  keep  my  sabbaths  and  choose  that  in  which  I  delight  ■  and  keep  my 
covenant,  And  I  will  give  to  them  in  my  temple  and  within  my  walls  a  place 
and  a  name  better  than  sons  and  daughters,  a  name  of  eternity  I  will  give  to  him 
which  shall  not  be  cut  off. — Isaiah,  lvi.  3,  4,  5. 

The  expansion  of  the  ascetic  life  belongs  not  to  the  oldest 
time  of  the  Veda  but  to  the  yjeriod  of  about  the  fifth  century 
before  Christ.  The  nudeness  of  the  ascetics  is  the  external 
expression  for  turning-  away  from  all  that  is  worldly  and  for 
complete  indifference  towards  all  emotions.  Vishnu  himself, 
appearing-  as  an  ascetic,  gave  a  high  type  of  the  right  self- 
torment  : 

Naked,3  the  hairs  tangled  up,  like  a  frenzied  person,  he  went  about  as 
beggar,  like  one  weak  of  mind,  blind,  dumb  or  deaf,  wearing  no  clothes  other 
than  such  as  one  throws  away,  always  silent,  even  when  they  spoke  to  him.4 
— Bhagavat  Purana,  V.  5. 

Be  not  over  careful  for  your  life,  what  ye  shall  eat  or  what  ye  shall  drink ; 
not  yet  for  your  body  what  ye  shall  put  on.  Is  not  the  soul  more  than  the  food, 
and  the  body  than  the  clothing  ? — Matthew,  vi.  25. 

The  Jainas  (Gainas)  or  Arhatas  go  bare  of  clothing  "  clad  by  the 
regions  of  space."  The  less  strict  order  of  Swetambaras  "  clad 
in  white  "  is  of  more  modern  date.5  Iesous  was  described  clad 
in  long  white  garments  like  the  appearance  of  Serapis. 

1  askesis,  abstinence,  selbstpeinigung,  self-denial,  burning. 

2  Celibacy  of  the  Romish  clergy.  Rabbi  means  Wise  man.  The  brahmans  are  the 
Wise. 

3  Isaiah,  xx.  8.  Josephus  said  that  the  Jews  were  descendants  of  the  Brahman  sect 
of  Kalanus. — Jos.  p.  1047.     Coloniae,  1691. 

4  Wuttke,  II.  370.  Pythagoras  and  his  followers  kept  silence.  So  did  the  munis 
and  the  Essenes.  Let  your  word  be  yea,  yea,  nay,  nay ;  for  what  is  more  than  these 
comes  of  evil. — Matthew,  v.  37.  A  man  is  not  a  muni  because  he  observes  silence,  if 
he  is  foolish  and  ignorant. — Budha's  Dhammapada,  268. 

5  Colebrooke,  245. 


BEFORE  ANT10CH.  435 

The  Sarmana  do  not  know  marriage  or  begetting  of  children  ;  like  those 
now  called  Encratites. — Megasthenes,  ed.  Schwanbeck,  p.  I08. 

The  Stoic  Cliaeremoii  relates  that  the  masses  regarded 
Egyptian  priests  as  philosophers.  Some  priests  were  directed 
to  abstain  from  eating  any  animals ;  others  were  entirely  pro- 
hibited from  eating  certain  animals.1  Siladitya,  being  a  strict 
Budhist,  forbade  the  eating  of  meat.2 

And  they  are  just  like  hermits,3  social  intercourse  being  performed  only  at 
the  Congregations  and  the  Festivals. — Porphyry,  Abstinentia,  iv.  6. 

They  gave  up  all  their  life  to  the  Contemplation  of  divine  things  and  to 
seeing  visions  ;  by  means  of  this  last  procuring  honor,  safety  and  piety  ;  but, 
by  means  of  contemplation,  knowledge :  and  through  both,  a  certain  askesis 
of  morals,  mysterious,4  time-honored!  For  the  being  always  occupied  in  the 
divine  gnosis  and  inspiration  puts  (them)  outside  of  all  concupiscence,  and  puts 
down  the  passions,  and  quite  wakes  up  the  life  to  understanding.  And  they 
practised  simplicity  and  moderation  and  continence  and  patience,  and  the 
justice  in  everything,  and  unselfishness.  And  the  difficulty  of  reaching  them 
rendered  them  Semnoi  (Holy  Men)  ! — Chaeremon. 

And  the  semnon  (Holiness)  was  visible  in  their  condition  ;  for  their  walk 
was  disciplined,  and  their  look  was  practised  calm,  as  if  now  they  did  not 
wish  to  blink  :  laughter  is  seldom  ;  if  it  ever  happened  it  reached  smiling  ;  and 
the  hands  always  within  the  clothing !  And  each  had  a  significant  mark  of  his 
order  of  priesthood  to  which  he  belonged  ;  for  the  orders  were  many.  The 
diet  simple  and  coarse.  Some  tasted  wine  not  at  all,  others  only  the  least 
bit  .  .  .  they  said  that  wine  induced  venereal  desires  ...  at  the  purifications 
using  no  bread  ;  but  if  at  any  time  they  were  not  engaged  in  these  they  ate  it 
cutting  it  up  with  hyssop ;  for  they  say  that  the  hyssop  takes  away  much  of  its 
power.  And  they  abstained  very  much  from  oil ;  5  the  most  abstained  wholly 
.  .  .  and  many  abstained  from  eating  creatures  that  have  life  ;  and  at  the 
purifications  all  did,  when  they  did  not  permit  an  egg. 

"The  Laws  of  Mann,"  which  Max  Mtiller  considers  after  our 
era  make  frequent  mention  of  the  Ascetics.6  They  imply  the 
previous  existence  of  the  ascetic  orders. 

In  iniquity  I  was  formed,  and  in  sin  my  mother  made  me  warm. — Psalm, 
li.  7. 

1  Porphyry,  Abst.  iv.  5. 

2  Max  Miiller,  India,  What  can  it  do,  2S7. 

3  ijpefi.a.ioi';. 

<  KeKpvlj.(j.<=i-r)v.  Whatever  was  a  mystery  (arcanum)  and  to  be  regarded,  as  too  great 
or  too  sublime  to  be  understood  by  the  vulgar,  that  the  prophets  veiled  in  more  obscure 
figures,  enigmas,  allegories,  proverbs  and  parables. — Origen  c.  Celsum,  vii.  p.  508. 

6  Like  the  Essenes. — Jos.  Wars.  II.  7. 

«  Dunker,  Gesch.  d.  Alt.  II.  95;  Wuttkc,  Gesch.  d.  Heidenthums,  II.  235. 


436  THE   Gil E BEES  OF  HEBRON. 

Before  the  period  assigned  by  Joseplms  to  the  Essenes  there 
was  a  sect  of  Physicians  that  Megasthenes  names  Iatrikoi,  es- 
sentially curative  in  their  usages,  chaste,  ascetics,  killing  and 
eating  nothing  that  has  life,  raising  the  dead,  prophesying  the 
future  and  exhibiting  the  usual  indications  that  the  kingdom 
of  heaven  was  at  hand,  generally.     They  had  ten  command- 
ments and  made  travels,  like  the  Iessenes,  the  Nazorian  Ies- 
saians  and  Saint  Paul.     The  Book  of  Manu  was  finished  in  the 
7th  century  before  Christ,  according  to  Dunker.1    According 
to  Wuttke,  the  latest  parts  of  Manu  are  earlier  than  the  fourth 
century  before  Christ.2     Some  things  in  the  work  are  a  com- 
plete parallel  to  Christian  sayings.     It  is  probable  that  the 
asceticism  in  India  was  at  about  the  same  time  parallel  in 
Iudaea.     See  Isa.  lvi.  3,  4,  5.     There  was  a  Jesuit,  who  tried  to 
prove  that  the  Bhagavad-Gita  was  suggested  by  the  writings 
of  Clemens  Alexandrinus  and  other  Christians !     The  asceti- 
cism mentioned  in  Manu  ought  to  be  as  ancient  as  that  in  the 
Book  of  Daniel  or  that  of  the  Chasidi  of  Psalm  clxv.  10,  or 
cxlix.  1  ;  these  being  the  casti  (chaste)  andzadikim  (just),  conse- 
crated and  initiated.3    Movers  identifies  the  kedeshim  with  the 
Galli  (eunuchs),  and  Isaiah,  lvi.  3,  4,  5,  sustains  him  ;  while 
Lucian  de  Dea  Syria,  50,  confirms  him.4    The  Hindu  gnosis 
sustains  the  Hebrew ! 

The  fundamental  practice  which  characterised  the  sect  of 
John  has  always  had  its  centre  in  Chaldea  in  the  Mithrabap- 
tism.  We  find,  says  Benan,  in  the  region  over  the  Jordan  sects 
floating  between  Judaism,  Christianity,  Baptism  and  Sabaism. 
The  religion  of  the  Sabians  is  essentially  that  of  the  Old 
Chaldeans.  They  were  a  people  between  Jews  and  Christians. 
Some  were  regarded  as  sectaries  of  the  Jews  and  Christians.5 

»  Dunker,  II.  95. 

2  Wuttke,  Handbuch  der  Christliehen  Sittenlehre,  p.  28.  The  completion  of  the 
work  is  to  be  set  down  as  prior  to  the  sixth  century  before  Christ. —Wuttke,  Ges- 
chichte  d.  Heidenthums,  II.  235.  The  date  of  Manu's  law  book  is  altogether  unknown. 
—Max  Miiller,  Hist.  Anc.  Sanskrit  Lit.  p.  62.  It  was  compiled  9  or  10  centuries  B.C.  a 
compilation  of  previously  existing  usages  and  laws. — Allen's  India,  366. 

3  Movers,  Phonizier,  683,  688;  Allen's  India,  366.  Jennings,  Jewish  Ant.,  262 ; 
Hieronymus,  Comment,  ad  Hos.  Tom.  III.  p.  1261  sq.  The  eunuchs  who  keep  my  sab- 
baths and  choose  that  in  which  I  delight  (namely,  chastity).— Isaiah,  lvi.  3.  See  Gene- 
sis, vi.  3 ;  Matth.  xix.   12. 

4  2  Kings,  ix.  32,  mentions  the  eunuchs  as  common  at  that  time.  So  1  Kings,  xv. 
12  ;  2  Kings,  xxiii.  7. 

5  Chwolsohn,  Ssabier,  II.  633. 


BEFORE  ANTIOCH.  437 

In  the  eastern  and  southeastern  parts  of  Palestine,  all  the  way 
to  Chaldea,  there  was  a  conflux  of  different  races  and  religious 
communities.1  The  Sabians  shaved  the  head  as  the  Dionysus- 
worshippers  and  St.  Paul  did.  At  least,  they  shaved  the 
middle  of  the  head  and  deprived  themselves  of  virility."  This 
sort  of  thing  Mr.  Jacolliot  says  still  obtains  in  India.  Jordan 
gnosis  and  that  of  the  Ganges  were  intimately  interwoven  to- 
gether. Paul  seems  not  to  have  been  far  behind  the  require- 
ments of  his  time  in  this  respect,  and  Origen  went  beyond 
Paul.  There  were  two  sorts  of  Sabians.  One  kind  recognized 
Jesus  Christ  and  read  psalms  ;  but  the  rest  denied  him  entirely 
and  worshipped  the  Sun.3  They  both  ought  to  have  been 
satisfied  with  the  first  chapter  of  the  Apokalypse,  which  puts 
the  solar  symbolism  in  great  prominence. 

'  ibid.  I.  119. 

■iibid,  I.  187,635. 

3  ibid.  I.  102.  Julian  did.  The  Jewish  Sibyl  had  long  before  said  "  from  the  sun 
God  shall  send  a  King  "  and  psalm,  xix.  4,  had  declared  that  "  Iahoh's  (Iao's)  tent  he 
placed  in  the  sun." 


CHAPTEE   EIGHT. 

THE  NAZARENES. 

"  rb  fidirTKrua  rov  luavvov  ir68ev  fy  ?  " 

"  The  vow  of  a  nazer  unto  Ia'hoh,  continence." 

"nazoria  who  have  not  eaten  the  food  of  the  children  of  the  World." 

"fear  not  them  that  slay  the  body." 

There  was  a  wonderful  activity  in  the  Hellenist  and  Palestine 
exegesis  from  the  time  of  Aristobulus  down.1  The  Greek 
translators  of  the  Bible  could  not  withdraw  themselves  from 
the  powerful  influences  that  stretched  out  from  the  mother- 
land over  all  parts  of  the  Jewish  Dispersion.2  And,  like  the 
Seventy,  the  later  writers  Aristobulus,  Ezekielos,  Philo  stand 
in  the  same  relations  of  dependence  upon  Palestine  and  its  ex- 
egesis.3 Some  have  preferred  to  date  the  Septuagint  Version 
(which  Munk  says  was  made  at  different  times  by  different 
authors)  as  made  during"  the  reign  of  Ptolemy  Philometor  B.C. 
225 ;  and  as  the  story  of  the  Seventy's  labors  is  mythic  and 
the  able  Josephus  is  authority  for  the  Philadelphus-story,  the 
suspicion  increases  on  the  mind  that  Josephus  may  have  put 
things  still  more  out  of  chronology  than  the  substitution  of 
Philadelphus  for  Philometor.  At  any  rate,  it  is  not  suppos- 
able  that  the  Septuagint  was  written  all  at  one  time ;  for  it  is 
not  so  much  a  translation  as  an  in  places  independent  work.  It 
has  been  called  a  targum  ;  but  it  varies  in  the  "  Prophets''''  more 
than  even  a  targum  usually  varies,  and  to  a  surprising  degree 
sometimes. 

1  Compare  J.  Freudenthal,  Hellenist  Studien,  66-68.  Alexander  Polyhistor  refers 
to  Demetrios  the  Chronograph,  while  Alexander  himself  lived  in  the  time  of  Sulla,  born 
B.C.  138,  and  Crassus,  B.C.  71,  TO.  He  extracted  from  Eupolemos  who  may  have  lived 
near  the  beginning  of  the  first  century  B.C.  The  Polyhistor  therefore  wrote  in  the  first 
part  of  the  first  century  before  our  era.     See  J.  Freudenthal,  124,  125,  127. 

2  Diaspora. 

3  ibid.  60  ;  Frankel,  Vorstudien  zu  der  Septuagmta  ;  Einfluss  d.  paliist.  Exegeseauf 
d.  alexand.  Hermeneutik ;  Ueber  paliist.  und  alex.  Schriftforschung. 


THE  NAZARENES.  439 

The  Kabalah  in  Hermes  Trismegistus  agrees  with  that  in 
Job.  The  gnosis  is  the  same  in  both.  Mariette  and  others  have 
held  that  there  is  no  evidence  that  the  Egyptians  believed  in 
One  God.1  "  Nowhere  do  we  find  the  one  and  indivisible  God 
without  name  and  without  form,  who  presides  from  on  high 
over  the  Egyptian  pantheon."'-  The  Egyptian  priests  very 
likely  had  the  doctrine,  but  it  was  not  for  the  interest  of  any 
except  the  priests  of  Amen  at  Thebes  or  the  priests  of  the 
Jerusalem  Temple  to  maintain  it  openly,  and  then  at  a  late 
period  :  these  last  were  anxious  to  draw  away  the  public  from 
worshipping  at  the  Highplaces  and  gather  them  together  at 
the  Jerusalem  sanctuary.  Hence  the  doctrine  "  One  Temple, 
One  God"  suited  their  particular  case.  But  it  is  not  prob- 
able that  the  philosophers  even  down  to  the  time  of  Plutarch 
would  have  had  to  reason  out  the  problem  of  to  eV,  if  unitari- 
anism  had  been  publicly  avowed  in  Egypt  and  universally  ad- 
mitted. 

The  UNIT,  the  single  and  self-existent,  the  monadic,  the  really  Good.3  And 
all  these  of  the  names  press  on  unto  the  Mind.4  Mind  (is)  then  the  God,  a  form 
set  apart,5  that  is,  the  unmixed  with  any  matter,  combined  with  nothing  sub- 
ject to  passion. — Plutarch,  de  placit.  phil.  I.  vii.  15. 

"  God  is  unity  and  uncompounded,  and  anything  put  together  could  not 
come  out  of  him." 

Here,  then,  we  reach  the  philosophical  base  of  the  Hebrew  argu- 
ment. 

Pythagoras  [and  Plato]  and  the  Stoics  (held)  that  the  kosmos  was  produced 
by  God ;  and  corruptible,  it  is  true,  so  far  as  depends  on  nature,  for  it  can  be 
perceived  on  account  of  the  corporeal  (element)  :  it  will  not  however  perish, 
through  the  providence  and  constraint  of  God Plutarch,  placit.  phil.  II.  iv. 

Aristotle  (held)  that  the  world  was  neither  ensouled  wholly  through  all 
parts,  nor  in  truth  endued  with  perception,  reason,  nor  intelligence,  nor  ruled 
with  providence.     For  indeed  the  heavenly  bodies  partake  of  all  these.     For 

1  In  the  Egyptian  system  of  religion  too,  later  philosophers  claim  to  find  a  highest 
being,  a  kind  of  monotheism.  Thus  Plutarch  calls  Kneph,  whom  the  inhabitants  of 
the  Thebais  worshipped,  a  God  without  beginning  and  without  end,  and,  according  to 
Iamblichus,  Osiris  is  the  highest  being  (in  Egyptian  estimation),  the  other  deities  only 
his  personified  powers, — Amun  his  Allmight,  Phtha  the  power  of  his  Wisdom. — Chwol- 
sohn,  I.  72:> ;  de  Iside,  21  ;  Iamblichus,  de  Myst.  VIII.  3. 

-  Mariette,  Monuments,  pp.  24.  25.     Pierret  differs  from  him. 

3  Matth. ,  xix.  17.     Plutarch  earlier  than  Matthew's  Gospel. 

1  ei?  tok  vovv. 

B  rested,  at  rest. — Gen.  2. 


440  THE   QHEBERS  OF  HEBRON. 

spheres  contain  ensouled  and  living  (spirits) ;  and  the  earthly  bodies  partake  of 
none  of  them,  but  of  good  order  by  accident,1  not  by  taking  the  control. — Aris- 
totle. '2 

It  is  a  "fact  that  the  idea  of  a  highest  Being-,  a  God  of  the 
Gods  and  Lord  of  the  Lords,  out  of  which  a  sort  of  Monothe- 
ism gradually  was  developed,  taught  by  the  philosophers  of 
the  earlier  period,  little  by  little  spread  itself,  and  during  the 
first  Christian  centuries  became  common  property  of  the  then 
cultivated  world."3  Plato  speaks  in  innumerable  passages  of 
that  highest  Being,  the  Father  of  all  things  and  the  Creator 
of  the  Gods,  whom  he  also  calls  "  Greatest  of  the  Gods  "  and 
"  the  Governor  of  the  whole  ;  "  and  Porphyrins  defines,  in  his 
history  of  philosophy,  the  "  Only  God  "  of  Plato  to  be  such 
that  no  name  and  nothing  human  is  suitable  to  Him,  and  all 
his  appellations  inappropriate.4  Gnosis  again!  Saturn's  star 
among  the  Egyptians,  Chaldeans,  Phoenicians  and  Greeks  was 
called  Phainon.  In  a  temple  at  Charran 5  (Carrhae)  in  North- 
ern Mesopotamia  the  Sabians  invoked  the  planets,  celebrated 
Mysteries,  worshipped  idols,  images,6  and  stars  as  divine  be- 
ings,7 as  mediators.8  Saturn  was  the  first  of  the  planets.9 
"  Consecrated  into  the  star  of  the  Kronos." — Philo,  Sanchon., 
p.  42.  The  Egyptians  and  Chaldeans  dedicate  the  Seventh 
day  to  Phainon. — Lydus,  de  Mensibus,  p.  25.  Orelli,  Sanchon, 
42. 

The  Augustan  age  became  the  heir  to  all  the  systems  of  the 
East.    To  the  Pythagorean  numerical  theory  were  added  Baby- 

1  "as  may  happen." 

2  in  Plutarch,  placit  phil.  II.  3.  Plutarch  has  all  the  arguments  respecting  "  Quid 
sit  Deus."  The  Sabians  considered  that  the  stars  are  deities,  the  planets  deities  of  a 
higher  grade,  and  the  sun  the  highest  god. — Chwolsohn  II.  452  ;  quotes  from  Maimon- 
ides,  Text  V.  §  3.  Hence,  further  on,  the  Egyptians  are  demonstrated  by  Khaeremon 
to  have  been  Sabians.  In  the  early  time  the  Kopts  were  Sabians.— Abulfeda,  Text 
VIII.  §  7.  Chwolsohn,  II.  501. 

3  ibid.  I.  718. 

*  Chwolsohn,  I.  719  ;  Euseb.  pr.  ev.  IX.  13.  I  saw  the  Head  of  the  days  as  He  sat 
on  the  throne  of  his  glory,  and  the  books  of  the  Living  were  open  before  Him,  and  his 
whole  army  that  is  above  in  heaven  and  around  Him  stood  before  Him. — Henoch, 
xlvii.  3.     The  Kronos  is  the  Lord  of  the  spirits. —Compare  Henoch,  xlvii.  2. 

6  the  Haran  of  Genesis,  xi.  31. 

«  Chwolsohn,  I.  200. 

'  ibid.  I.  236,  684,  686. 

8  687. 

9  Movers,  255,  260,  2S7,  315.  The  Chaldeans  called  the  God  Iao  instead  of  Intelli- 
gible Light.  — ibid.  265  ;  Lydus  de  mens.  iv.  38.  p.  74. 


THE  NAZARENES.  441 

Ion's  unit  and  the  Monad '  from  the  one,  the  Mithra-worship, 
the  Egyptian  Wisdom,  with  all  the  forms  and  theories  of  dual- 
ism. Cicero,  Philo  and,  later  still,  Josephus  lived  in  this 
period  of  the  gnosis  and  its  tradition,  when  from  the  unit 
were  derived  all  the  power  and  Powers  of  the  universe,  when 
the  notion  of  a  Kingly  Power  2  was  reached  in  the  Babylonian 
doctrine  of  the  "  Father  "  and  the  "  Son," s  when  Enoch  had 
pointed  to  the  Messiah -King-  (Henoch,  Hi.  2,  4 ;  1  Tim.  iii.  16), 
and  the  idea  of  the  trinity  lay  dormant  in  the  three  conceptions 
of  Spiritus  Creator,  Father,  and  Son.  Josephus  beheld  the 
divine  manger  in  the  skies,  which  the  Magi  had  long  before 
perceived,  whence  the  Son  of  the  Man  was  to  come  forth.  The 
Son  of  the  Man  sows  the  good  seed  .  .  .  the  field  is  the 
world  .  .  .  the  tares  are  the  children  of  the  "Wicked  One,  the 
Adversary  .  .  .  the  harvest  is  the  End  of  the  world.4  Here, 
then,  we  have  in  Judea  the  dualism  of  the  Persian  Mithra- 
worship.  The  oriental  was  logical  in  his  theory  of  causation, 
for  he  distinguishes  between  his  Good  God  and  the  Eternal 
Cause  of  evil.5     So  did  the  Ebionites. 

The  first  one  is  the  inactive,  resting  cause.6  The  second  is 
the  active  cause  which  is  conditioned  by  the  first.7  In  the 
second,  the  first  acquires  form.  For  the  second  sets  itself 
forth  out  from  the  first  and  therefore  is  named  (as  among  the 
Orphic  philosophers)  the  one  "that  is  his  own  father,"  who 
produces  himself.  This  is  not  the  place  to  show  in  detail  out 
of  what  parts  of  the  oriental  emanation-theory  this  form  of 
doctrine  has  developed  itself  and  how  it  stands  in  the  nearest 
relationship  not  so  much  with  the  Neoplatonists,  particular- 
ly Plotinus,  but  much  more  with  the  Neopythagoreans,  the 

1  Jupiter  Syrius  vel  Sol. — Movers,  I.  182.     Spartianus,  Caracalla,  c.  11. 

2  Massiach,  Anointed.  Such  a  being,  carried  into  action  (crepyeicO  by  the  Light,  is 
subjected  only  to  sight.  And  the  Light  is  its  form,  as  if  matter  were  strewn  beneath 
and  extended  beyond  to  the  bodies. — Julian,  in  Solem,  p.  134.  The  light  is  without 
body  and  the  rays,  its  extremity,  like  a  flower. — ibid.    Compare  Genesis,  i.  3,  4. 

3  Dunlap,  Vustiges,  p.  181,  182;  Cory,  253,  254.  Compare  Henoch,  xlvi.  1  ;  xlviii. 
2  ;  lii.  4  ;  Movers,  Phiin.  265  ;  4  Esdras,  vii.  29.  He  is  the  Creator,  the  Revealed 
Saturn,  the  mystical  Heptaktis  or  Iao  of  the  Chaldean  Philosophy. — Dunlap,  ibid. 
p.  182  ;  Movers,  265  ;  Proklus  in  Tim.  iv.  251.  This  Iao  is  the  Hebrew  ffiiV  Iaoh,  or 
Iahoh,  whose  sacred  numbers  are  seven  and  four. 

1  Matthew,  xiii.  37,  38,  39 ;  Rev.  x.  6 ;  xiv.  15-20. 

6  Job.  ii.  4,  gives  Satan  credit  for  wit. 
8  Gen.  ii.  2. 

7  See  Cory,  Anc.  Fragments.  253,  254  ;  Dunlap,  Vestiges,  181,  182 ;  Movers,  265, 
266;  Proclus,  in  Tim.  iv.  251 ;  UaTpoyeies  <£ao?  —  Proclus,  in  Tim.  242. 


442  THE  QHEBERS  OF  HEBRON. 

worshippers  of  Moses,  and  Numenius.1  In  the  Book  of  Mys- 
teries the  doctrine  is  found  as  Hermetic  Wisdom  : 

Before  the  things  really  existing  and  the  whole  beginnings  there  is  One  God 
the  First  (in  respect  to  the  first  God  and  King)  unmoved,  remaining  in  the 
unity  of  his  own  oneness.  And  from  this  unit,  the  God  that  is  sufficient  to 
himself  caused  himself  to  flash  forth.2  Wherefore  he  is  both  his  own  father 
and  sufficient  to  himself.  .  .  . 

These  then,  therefore,  are  the  beginnings,  the  oldest  of  all,  which  Hermes 
puts  before  the  aetherean  and  empyrean  and  superheavenly  Gods. — Iamblichus, 
viii.  c.  2. 

These  Hermetic  doctrines  are  exact  parallels  to  correspond- 
ing- passages  in  Genesis  and  John's  Gospel,  i.  1.  Light  (Aur, 
Horns)  appears  as  Logos,  Son,  Word  and  Life,  and  Chaldeans, 
Sabians,  Jews,  Egyptians  and  Syrians  held  to  the  doctrines  of 
Hermes. 

There  is  heaven's  Great  God,  a  Moving  Word,  exceeding  great  and  ever- 
lasting, undying  Fire,  at  which  all  trembles,  earth  and  heaven  and  the  sea,  the 
depths  of  hell  and  shuddering  demons. — Harlesz,  agypt.  Mysterien,  19,  22  : 
the  Oracle. 

The  Father  of  all  things  consists  of  life  and  light.  Holy  art  Thou  that  hast 
created  all  things  by  thy  Word. — Hermes,  I.  21,  31. 

All  was  one  light.3  Then  arose  in  one  part  a  Darkness  which  separated 
itself  from  the  Light  and  tended  downwards.  This  Darkness  became  changed 
into  a  moist  and  inexpressibly  confused  chaos,  and  giving  out  a  smoke  as  if  from 
fire  and  a  certain  sound  resounding,  unspeakable,  mournful.  Then  a  discordant 
voice  was  emitted  from  it,  so  that  it  seemed  to  be  the  voice  of  the  Light. — 
Hermes,  I.  5. 

Doth  not  Wisdom  cry  ( — Proverbs,  viii.  1,  23,  24).  From  eternity  I  was 
effused,  from  the  beginning. 

Athana  springing  upwards  shouted  with  an  exceeding  great  cry  :  and 
Heaven  and  Mother  earth  shuddered  at  her. — Pindar,  01.  vii. 

For  in  the  construction  of  all  things  from  the  beginning  heaven  and  earth 
too  had  one  form,  their  nature  having  been  mingled.  And  after  these  things, 
the  bodies  seceding  from  each  other,  the  world  assumed  all  the  arrangement 
which  is  visible  in  it,  and  the  air  acquired  continuous  agitation,  and  the  fiery 
part  was  massed  towards  the  most  elevated  parts,  such  an  element  as  this  being 
borne  up  owing  to  its  lightness.  For  which  reason  the  sun  and  the  remaining 
multitude  of  the  stars  remain  in  the  whole  whirl  ;  but  the  earthy  and  dark 
part  of  the  composition,  with  the  waters,  took  position  in  one  and  the  same 
spot  :  and,  being  whirled  round  on  itself  and  continually  revolving,  made  from 
the  waters  the  sea,  but  from  the  more  hard  the  earth  muddy  and  altogether  soft. 

1  Harlesz,  Egyptian  Mysteries,  12,  22. 

2  Genesis,  i.  3. 

3  Gen.  i.  3. 


THE  NAZARENES.  443 

Ami  this  in  the  first  place,  the  fire  of  the  sun  radiating  upon  it,  acquired  con- 
sistency. — Diodorus  Sic.  I.  7. 

And  tlte  air  being  of  light  weight  followed  the  spirit'  which  ascended  up 
to  the  fire  from  the  earth  and  water,  so  as  to  appear  to  be  hanging  from  it. — 
Hermes,  I.  5.  The  earth  and  the  water  remained  so  mixed  up  together  that 
the  earth  was  not  visible  on  account  of  the  water  ;  and  they  were  set  in  motion 
by  the  spirit  word,  that  was  borne  upon  them,  so  that  they  were  heard. — 
Hermes,  1.5.  Out  of  the  light  a  Holy  Word  moved  upon  the  chaos,  and  fire  un- 
mixed issued  from  the  damp  chaos  and  rose  up  on  high. — Hermes,  I.  5. 

Best  of  all  things  is  Water. — Pindar. 

The  water  and  the  earth  are  separated  one  from  the  other. — Hermes,  I.  35. 

The  earth  (was)  made  firm  and  the  heaven  spread  out. — Hermes,  xiv.  68. 
And  God  spoke  through  his  Holy  Word  :  Increase  in  growth  and  multiply. — 
Hermes,  I.  18. 

The  Mind '-'  which  is  male-female,  life  and  light,  brought  forth  by  a  word 
another  Creative  mind,  who,  being  God  of  the  fire  and  spirit,  created  Seven 
Procurators  that  surround  the  perceptible  world  in  circles. — Hermes,  I.  9. 

This  is  the  early  gnosis  ;  and  a  careful  translation  shows  that 
it  is  the  model  from  which  verses  of  the  first  chapter  of  Gene- 
sis were  taken  verbatim. 

Mysticism  is  not  at  this  epoch  the  spirit  of  the  orient  solely ; 
it  becomes  the  spirit  of  the  entire  world.  If  the  central  fire  is 
in  Egypt  and  in  the  great  oriental  countries,  the  rays  spread 
themselves  and  penetrate  everywhere,  in  Greece,  Gaul,  Italy, 
Spain,  Africa.  It  is  because  one  same  domination  and  the 
common  misery  bring  together  and  unite  all  the  peoples. 
Everywhere  the  old  society  dies  of  exhaustion  and  fatigue  ; 
everywhere  it  thirsts  for  repose  and  despairs  to  find  it  in  these 
wretched  cities  agitated  by  anarchy  and  ruined  by  conquest. 
The  tendency  of  intelligent  minds  towards  the  ideal  world  be- 
comes universal,  so  too  souls  were  carried  away  by  a  longing 
for  the  solitary  and  contemplative  life.  All  those  not  ab- 
sorbed by  the  cares  or  the  passions  of  material  existence,  all 
elevated,  free  and  generous  natures,  all  the  great  spirits  and 
noble  hearts  of  this  society  in  decrepitude  took  refuge  either 
in  the  contemplation  of  the  eternal  and  divine  truth  or  in  the 
expectation  of  a  better  world.  This  sentiment  doubtless  did 
not  descend  at  once  from  the  schools  to  the  peoples  and  gov- 
ernments.     It  penetrated  to  them  only  by  the  favor  of  the 

1  Gen.  i.  2. 

-  Adam  primus.  I  am  the  Light,  the  Mind,  thy  God  .  .  .  the  Logos  that  proceeds 
from  the  Mind,  the  Son  of  God.— Hermes,  I.  G.  Compare  the  beginning  of  St.  John's 
1st  chapter. 


444  THE   GIIEBEBS  OF  HEBRON. 

great  religious  revolution  that  was  to  end  in  the  triumph  of 
Christianity.  The  new  spirit  gathers,  develops,  fortifies,  and 
exalts  itself  in  solitude  and  in  silence.  It  animates  all  that  it 
touches.  Is  it  in  truth  the  religion  of  Homer  and  Hesiod  that 
Julian  and  his  priests  Maximus  and  Chrysanthus  practise, 
when  they  give  themselves  up  to  all  the  rigors  of  asceticism  ?  ' 
It  is  the  grand  light  of  idealism  that  illumines  all  the  doctrines 
of  the  schools  ;  it  is  the  great  voice  of  mysticism  that  presides 
over  all  the  chants  of  the  temples.  All  philosophy  becomes 
the  science  of  the  pure  spirit,  all  religion  its  adoration.2 

Those  initiated  into  the  Eleusinian  Mysteries  were  shown 
the  two  principles  of  darkness  (Ezekiel,  viii.  12,  14)  and  light 
in  successive  scenes.  There  were  several  enclosures,  as  in  the 
temple  at  Jerusalem,  which  were  only  entered  by  degrees.  A 
great  veil  separated  the  different  species  of  pictures  and  pre- 
vented certain  classes  of  the  initiated  from  seeing  the  objects 
exposed  to  view  in  the  interior  of  the  sanctuary.  Certain  stat- 
ues and  certain  pictures  in  the  temples  in  which  the  initiated 
met  could  be  seen  by  everyone  ;  but  others  were  concealed  in 
the  interior  which  were  forms  that  the  Gods  assumed  in  the 
magical  apparitions.  These  were  only  known  to  the  initiated, 
and  the  great  advantage  of  initiation  was  to  be  able  to  enjoy 
those  mystic  exhibitions,  and  to  behold  the  Divine  Lights. 
It  was  for  them  that  the  veil  fell  which  concealed  the  sanctu- 
ary of  the  Goddess  from  others  and  that  the  sacred  robe  was 
removed  which  covered  her  statue,  and  which  a  divine  light 
suddenly  surrounded.  This  ceremony,  which  was  called  pho- 
tagoge  (the  light-bringing),  announced  the  epiphany  of  the 
Gods.  The  sanctuary  was  filled  with  the  divine  light,  the  rays 
of  which  struck  the  eyes  and  penetrated  the  soul  of  the  initi- 
ated who  were  admitted  to  behold  this  beautiful  vision.  They 
were  prepared  for  this  moment  of  bliss  by  fearful  scenes,  by 
alternations  of  hope  and  fear,  of  light  and  darkness,  by  the 
flashing  of  lightning,  by  the  terrible  noise  of  imitated  thun- 
der, and  by  apparitions  of  spectres  and  magical  illusions  which 
struck  simultaneously  both  eyes  and  ears.3 

The  God  of  day  was  at  his  birth  confined  in  a  dark  place 
until  he  reentered  his  empire  of  light.     This  is  why  Chris- 

>E.  Vacherot,  Hist.  Crit.,  I.  116. 

2  ibid.  117. 

s  Mankind,  636,  637. 


THE  NAZARENES.  445 

tos  and  Mithra,  or  tlie  winter  sun,  receive  the  worship  of  men 
in  a  dark  subterraneous  place  which  represents  the  lower  por- 
tion of  the  universe,  in  which  the  sun  at  that  time  was  held  to 
reside.1  Elysium  only  existed  for  those  that  were  Initiated. 
Mark  Antony  was  initiated  in  the  Mysteries  of  Osiris.  The 
profane  were  excluded  from  the  ceremonies  of  the  Initiated. 
The  same  was  done  by  the  Christians.  "  "Withdraw,  profane." 
"  Let  the  catechumens  and  those  not  yet  admitted  depart." 
The  author  of  "  Mankind  "  clearly  identifies  the  Apokalypse 
with  the  Mysteries  of  Mithra.2  So,  too,  in  the  Ram  of  Anian 
(or  Amen)  at  Thebes,  may  be  found  the  Amanuel  "  associated 
to  the  perfect  spirits  of  Manu  who  are  beholding  thy  beams  in 
the  morning"." 3  The  God  appears  from  the  eastern  heaven 
"  in  his  form  of  the  Living-  Earn."  i  The  Codex  Nazoria,  I.  98, 
mentions  Amonel  (Omonael)  as  the  name  of  life-giving  Iesu, 
the  Messiah  mendax  who  will  call  himself  Iesu  that  gives  life. 
Compare  John's  Gospel,  v.  26,  27 ;  xi.  25  ;  xiv.  19  ;  and  the 
Gospel  Infantiae.  It  is  clear  that  the  Codex  Nazoria  knew  the 
claims  of  the  Christians  at  some  period  before  a.d.  1040. 

"  The  aim  of  all  initiation  is  to  connect  man  with  the  order 
of  the  universe  and  with  the  Gods.  Who  does  not  know  that 
the  mysteries  and  initiations  have  for  their  object  to  withdraw 
our  souls  from  this  material  and  mortal  life,  to  unite  it  to  the 
Gods,  and  to  dissipate  the  darkness  which  impedes  it  by 
spreading  divine  light  in  it  ?  "  An  archangel  presided  over 
each  planet  according  to  the  Kabalists.  "The  seven  towns 
in  the  Apokalypse  are  not  chosen  indiscriminately,  but  are 
arranged  in  a  continuous  and  circular  form,  which  includes 
the  whole  of  ancient  Lydia.  Ephesus  is  the  first  because 
nearest  to  Patmos  and  sacred  to  Diana  the  moon.  If  we  look 
on  initiation  as  a  real  institution  of  Freemasonry,  which  had 
several  lodges,  we  must  presume  that  the  number  7  determined 
the  number  of  these  lodges,  and  that  each  of  them  was  put 
under  a  planet.  Thus  the  lodge  of  Ephesus  was  called  that  of 
Diana  the  Moon.  The  number  7  5  is  often  taken  to  signify  the 
universe,  and  consequently  the  universality  of  the  Church  as 

1  ibid.  503. 

-  il>.  521  et  passim. 

3  See  Records,  vi.  50. 

1  Rcc.  viii.  95. 

5  says  Isidore  of  Seville  (Orig.  VI.  cap.  xvi.). 


446  THE  GHEBERS  OF  HEBRON. 

John  lias  done  in  the  Apokalypse  where  the  universal  Church 
is  represented  by  the  seven  Churches,  throughout  which  her 
universality  appears  to  be  distributed."  l  Those  who  assert- 
ed the  gnosis  were  given  to  mystic  astrology  in  many  cases. 
"  Those  who  denied  the  authenticity  of  the  Apokalypse  and  re- 
jected this  work  as  not  written  by  St.  John  the  Apostle  based 
their  denial  on  t-he  fact  of  there  being  no  Christians  at  Thya- 
tira  at  the  time  that  John  addresses  them,  the  religion  of  that 
town  being  at  that  time  the  Phrygian  sect.  If,  then,  Thyatira 
belonged  to  this  sect,  the  other  towns  which  are  addressed  be- 
longed to  it  also,  and  the  whole  work  must  belong  to  the 
Phrygian  sect." — Mankind,  528.  But  if  we  date  the  Apoka- 
lypse circa  130-136,  there  were  Christians  there  then,  some 
sort  of  Christians,  half  Jews,  perhaps. 

The  genius  of  Light,  clad  in  a  dazzling  robe,  who  appeared 
to  Priscilla,  or  the  prophetess/  strongly  resembles  the  genius 
glowing  with  light  who  appears  to  John.  The  attitude  of  ex- 
pectation in  which  the  seven  virgins  awaited  Christ  resembles 
exactly  that  in  which  the  faithful  and  the  friends  of  the  Lamb 
are  when  the  prophet  John  announces  to  them  that  Christ  is 
about  to  appear  and  is  at  hand :  See  he  is  coming  with  the 
clouds,  and  every  eye  shall  see  him  and  those  who  slew  him, 
and  all  the  tribes  of  the  earth  shall  bewail  him.3  Now,  as  the 
theology  of  the  Priscillianists  countains  the  account  of  the 
travels  of  the  soul  through  the  sphere,  we  cannot  hesitate  to 
recognize  here  an  allusion  to  the  spheres  in  the  addresses  to 
the  seven  lodges  of  initiated  persons  who  were  subordinate 
to  them.  We  shall  now,  after  having  followed  the  enthusiastic 
spirit  of  the  hierophant  in  this  journey,  pass  to  the  eighth 
heaven,  the  heaven  of  the  fixed  stars,  which  is  immediately 
above  the  seven  planetary  layers,4  and  which  forms  the  cele- 
brated Ogdoad5  which  designated  mystically  the  universe, 
earth,  Jerusalem,  etc. 

Clemens  Alexandrinus,6  explaining  the  passage  in  the  tenth 
book  of  Plato  respecting  the  path  of  the  souls  over  the  meadow, 
which  arrive  at  their  destination  on  the  eighth  day,  says  that 

1  Mankind,  525. 

2  Epiph.  1.  II.  cap.  xlix. 

3  Rev.  i.  7  ;  xxii.  12 ;  See,  I  am  coming  quick.    For  slew  read  pierced. 

4  orbits,  circles,  districts. 

5  Irenaeus,  I.  cap.  L 
•1.  V. 


THE  NAZARENES.  447 

the  seven  days  correspond  to  the  seven  planets,  and  that  the 
road  they  take  afterwards  leads  them  to  the  eighth  heaven, 
namely  the  heaven  of  the  fixed  stars,  or  the  firmament.  We 
have  also  seen  the  eighth  door  in  the  cave  of  Mithra,  which  is 
on  the  summit  of  the  ladder  on  which  are  the  seven  doors  of 
the  planets,  through  which  the  souls  pass.  We  have  now  ar- 
rived at  the  eighth  heaven  or  the  firmament.  This,  therefore, 
is  the  picture  we  have  to  look  upon. 

After  the  soul  of  the  prophet  has  passed  through  the  seven 
spheres  from  the  sphere  of  the  moon  to  that  of  Saturn,  or  from 
the  planet  that  corresponds  to  Cancer,  the  gate  of  men,  to  that 
of  Capricorn,  which  is  the  gate  of  the  Gods,  a  new  gate  opens 
to  him  in  the  highest  heaven,  and  in  the  Zodiac,  beneath  which 
the  seven  planets  revolve  ;  in  a  word,  in  the  firmament  or  that 
which  the  ancients  called  crystallinum  primum,  or  the  crystal 
heaven.  After  this,  I  looked,  and,  behold,  a  door  was  opened ! 
in  heaven,  and  lo  the  first  voice  I  heard  was  as  a  trumpet 
talking  with  me,  saying  :  "  Come  up  here  and  I  will  show  thee 
the  things  that  must  be  hereafter."  This  door  is  an  expression 
borrowed  from  the  Mithra  religion,  in  which  each  planet  had 
its  door,  and  the  same  expression  is  used  in  the  vision  of  Eze- 
kiel.  This  is  the  astrological  sphere  fixed  on  four  centres,  four 
Zodiacal  signs.1 

The  religions  of  the  oriental  Thiasoi,  Eranes  and  Orgions 
were  the  old  religions  of  Asia  Minor  and  Syria.3  If  compared 
with  the  Christians  or  Serapis  worshippers  there  was  at  least 
one  point  in  common.  It  was  the  adoration  of  the  Virgin  hold- 
ing in  her  arms  the  Child,  the  little  Horus,  Adonis,  or  Apollo. 
These  oriental  communities  were  a  sort  of  collegia,  churches 
or  congregations  worshipping  Adoni  (Adonis).  We  can  see 
their  status  when  the  adoration  of  Serapis  took  a  larger  hold 
upon  the  public,  and,  even  in  Judea,  his  imag'e  appeared  as- 
sociated with  his  divine  Nurse,  Isis,  Aishah,  Hue.  What  an 
opening  they  afforded  for  persuasions  of  the  preacher,  wTho 
should  leave  them  their  elements  while  expanding  their  creed! 
The  erane  or  thiasos  was  a  religious  corporation,  collecting 
assessments  from  its  members  and  devoted  to  the  adoration  of 
the  oriental  Attis  or  Serapis  and  the  Mother  of  the  Gods.; 

1  Rev.  iv.  1 ;  Mankind,  524-527. 
2Foucart,  p.  127. 
3  ibid.  p.  89. 


448  THE  GHEBERS  OF  HEBRON. 

The  sectateurs  and  charlatans  of  the  Mother  of  the  Gods 
and  Serapis  were  a  low,  ribald  and  wandering  tribe  who  made 
oracles  for  slaves  and  the  women  of  the  people.1  What,  how- 
ever, seems  to  indicate  a  connection  with  the  Jews  and  Chris- 
tians is  their  abstinence  from  women,  pork  and  garlic.2  They 
were  Hagnoi,  chaste ;  just  as  the  Jews  were !  Holy  Chasidim  ! 
"  This  is  the  Gate  of  Ia'hoh,  let  the  Zadikim  enter  through 
it !  "     The  Zadikim  are  the  Chasidim,  the  Casti.3 

If  the  collection  of  New  Testament  writings  had  been  the 
work  of  the  earliest  period  of  Christianism  there  would  have 
been  no  uncertainty  which  were  canonical.  A.  D.  Loman's 
argument  is  that  there  was  a  real  Paul  in  history  for  whom 
the  Ebionites  had  great  respect,  but  that  he  was  not  the  Paul 
of  our  New  Testament  canon  whose  epistles  are  late  ;  that  we 
have  in  our  canon  no  epistles  of  the  time  and  from  the  hand 
of  the  Paul  of  history  (Quaest.  Paulinae,  II.  99) ;  that  the  op- 
position to  the  admission  of  the  epistles  of  Paul  canonicus 
was  made  not  only  by  the  party  of  Jew-Christians  (the  Old- 
Christian  salvation-men)  but  also,  from  wholly  different  mo- 
tives, by  the  Encratites  connected  with  Markion.  The  Old 
Katholic  party  sought  to  canonise  the  products  of  the  post- 
apostolic  time  as  Apostolic  writings,  then  there  existed  an  old 
tradition  of  Paul  as  a  highly  esteemed  Apostle  in  Nazarene, 
that  is,  in  Jew-Christian  or  Old-Christian  circles ;  conse- 
quently, the  external  proofs  of  the  genuineness  of  the  epistles 
standing  in  the  name  of  Paul  are  of  the  same  intrinsic  value 
as  those  for  the  apostolic  origin  of  the  Fourth  Gospel.  The 
Book  of  Acts  is  unreliable  and  unhistorical,  and  is  later  than 
the  Epistle  to  the  Galatians,  and  that  no  conclusive  proofs  for 
the  existence  of  this  Epistle  can  be  obtained  from  the  Old- 
Christian  literature  prior  to  the  last  quarter  of  the  Second 
Century  (pp.  99,  100).  He  regards  this  as  an  apocryphal  work 
proceeding  from  a  Church  party  that  followed  what  at  that 
time  was  the  usual  way  of  signalising  their  opinion  of  Chris- 
tianism as  the  true  Pauline,  and  we  discover  that  against  this 
effort  to  find  more  general  recej)tion  for  the  new  ideas  through 

1  ibid.  170,  179  ;  Plutarch  de  Pyth.  orac.  25  : — a  set  of  cheating  vagabonds,  beg- 
gars and  vulgar  mendicants  !  Compare  with  these  the  mendicant  eunuch  priests  of 
Adonis,  the  mendicants  on  the  Jordan,  the  mendicant  Jews,  and  later,  the  mendicant 
orders  in  Rome,  even  to  this  day. 

*  Foucart,  pp.  123,  147. 

3  Dunlap,  Sod,  I.  41 ;  Jennings,  Jew.  Ant.  262. 


THE  NAZARENES.  449 

the  authority  of  an  old  name  an  opposition  immediately  ap- 
pears in  the  circles  of  those  who  are  distinguished  for  their 
adherence  to  the  Old  Tradition  ;  then  the  difficulties  in  ques- 
tion disappear  and  the  other  known  facts  and  phenomena  be- 
came immediately  explicable.  Pseudonymous  writers  have 
been  taken  into  the  canon  (such  as  Paul,  Peter,  Jacobus, 
Judas,  Johan)  in  case  they  were  found  worthy  of  it.  The 
whole  literature  of  the  time  was  pseudepigraphic  among 
Heathens,  Jews,  and  Christians  ;  there  was  a  lack  of  the  sense 
of  truth  among-  the  very  best  of  this  time  ;  Origen  did  not  fear 
to  bring*  an  intentional  plea  for  the  cloaking  of  the  truth, 
where  the  interests  of  religion  and  Christianity  depended  on 
the  game.  Somewhat  earlier  Celsus  is  mentioned  who  already 
had  revealed  the  secret  of  the  "  working  over  "  of  the  evangels 
for  the  demands  (needs)  of  the  cause.  Loman  then  describes, 
p.  108,  Eusebius  as  a  thoroughly  dishonest  historian  of  an- 
tiquity. To  this  may  be  added  that  Irenaeus  I.  xxv.,  xxvi.,  in 
his  curt  accounts  wears  anything  but  the  appearance  of  an  en- 
tirely credible  witness.  Loman  (p.  110)  takes  the  ground  that 
the  New  Testament  writings  represent,  for  so  far  as  their  gen- 
uineness cannot  be  proved,  the  Christendom  of  the  post-apos- 
tolic period.  What  have  we  to  do  with  the  New  Testament 
Paul  in  the  pre-hellenic  period  of  Christianism  ?  If  it  is 
shown  continually  clearer  that  the  answer  must  be  in  the  neg- 
ative, so  much  the  livelier  will  the  demand  be  felt  for  a  review 
for  our  idea  of  the  Principal  Epistles. — Loman,  p.  113.  The 
question  then  arises  whether  Galatians,  ii.  2,  6,  9,  with  the  irony l 
attending  the  use  of  the  expression  dokountes  einai  ti  and 
dokountes  stuloi,  could  not  have  been  written  in  an  animated 
argument  in  an  apocryphal  epistle  in  Paul's  name,  as  well  as 
by  Paul  himself,  and  with  as  much  natural  feeling  against  the 
Ebionite  adherence  to  Judaist  observances,  without  any  re- 
gard to  the  date  of  the  epistle.  In  fact  prior  to  a.d.  66-70  is 
too  early,  apparently,  for  the  conflict  between  Greek  Chris- 
tianism and  Jew- Christianism  to  have  arisen,  for  Josephus 
mentions  no  Christians  at  Jerusalem  when  the  war  broke 
out  just  before  the  City's  destruction.  If  the  Christians  at 
Rome  could  write  apocryphal  works,  like  the  Book  of  Acts,  it 
would  give  them  very  little  trouble  to  insert  the  names  Iesous, 

1  I  consider  that  in  nothing  am  I  inferior  to  the  overmuch  apostles. — 2  Cor.  xi.  5  ; 
xii.  11. 

29 


450  THE  GHEBERS  OF  HEBRON. 

Christos,  and  Iakobos  the  brother  of  Iesous  who  is  called 
Christos,  in  the  last  books  of  the  Jewish  Antiquities  in  the 
Manuscripts  of  Joseplms.1  At  any  rate,  Justin  Martyr  (c.  145- 
167)  does  not  mention  Paul  at  all.  But  Justin  belonged  to  the 
Petrine  or  Jewish  Christians.  How  would  the  date  125-140 
answer  for  Paul's  four  epistles  considering-  that  Markion  men- 
tions ten  of  them '? 

If  ye  conversed  with  some  that  are  called  Christians  but  do 
not  acknowledge  this  and  dare  to  blaspheme  the  God  of  Abra- 
am  and  the  God  of  Isaak  and  the  God  of  Iakob,  and  who  say 
there  is  no  resurrection  of  the  dead,  but  when  they  die  their 
souls  are  taken  up  into  the  heaven,  do  not  suppose  them  Chris- 
tians.—Justin,  Trypho,  p.  89.  This  is,  seemingly,  the  opinion 
that  Josephus,  "Wars,  II.  8.  11  ascribes  to  the  Essenes.  Justin 
follows  the  Apokalypse,  i.  5,  in  regarding  Iesu  Messiah  as  first- 
born from  the  dead.  So  that  Justin  and  the  Apokalypse  are 
one  with  Matthew,  i.  1  ;  ii.  1,  20,  23.     The  doctrine  was  settled.2 

1  The  interpolation  in  Josephus,  Ant.  xviii.  3.  3,  actually  interrupts  the  narrative, 
having  no  connection  with  the  events  that  led  to  the  War  with  the  Romans,  nor  with 
the  bringing  into  Jerusalem  images  on  the  Roman  ensigns.  Josephus,  xx.  8.  5  gives  as 
a  reason  why  God  rejected  Jerusalem  the  murder  of  the  Highpriest  in  the  Temple  by 
the  Robbers,  the  temple  being  rendered  impure.  Josephus  calls  them  Robbers  ;  for 
they  robbed  Romans  and  neutrals.  Justin  charges  the  destruction  of  Judea  to  their 
crucifying  Iesous. 

3  Matthew,  vii.  15  ;  xxiv.  24  ;  2  Peter,  1  ;  Justin,  Trypho,  p.  89.  Justin,  86,  S7  has 
the  beginning  of  Matthew  about  the  Magoi,  the  beginning  of  Luke,  about  Kurenios  and 
the  first  registration,  about  the  Mithra  Mysteries  in  the  cave,  the  children  Herod  slew  ; 
and  seems  to  have  got  near  the  fountain  head  of  all  the  stories  in  the  Gospels  that  the 
study  of  the  Old  Testament  could  suggest  to  an  oriental  rhapsodist.  "  Leaving  the  God 
and  placing  hope  upon  a  man,  what  safety  is  yet  left,"  says  Trypho.  Then  he  recom- 
mends the  Jewish  Law,  and  suggests  that  the  Messiah  is,  anyway;  yet  unknown  until 
Elias  coming  anoints  him  and  makes  him  visible  to  all.  And  yon  glorifying  a  mere  report 
figure  up  for  yourselves  some  Messiah  and  for  the  sake  of  him  inconsiderately  utterly 
destroy  the  things  of  the  present. — Justin,  p.  37.  We  here  have  a  reference  to  the  re- 
port of  the  Resurrection,  which  the  Jew  denounces  as  a  foolish  rumor,  and  the  abandon- 
ment of  their  worldly  goods  (as  in  Acts,  iv.  34,  35  ;  Philo,  On  the  Essenes  or  Iessenes)  in 
the  expectation  that  the  Anointed  would  be  soon  Coming  on  the  clouds  of  heaven  ; — which 
would  make  them  all  brothers  and  sisters.  Justin  sneers  at  the  '  fleshly  circumcision  ' 
of  the  Jews,  while  "  Paul  us  "  professes  to  live  only  for  him  who  died  and  was  raised 
from  the  dead  for  all ;  so  that  we  all  died  to  the  flesh  in  him,  and  therefore  are  a  new 
creation.  The  old  has  passed  away,  the  new  is  born  ;  and  'although  having  known 
Christos  in  the  flesh  we  do  so  no  longer  ; '  '  from  the  present  moment  we  know  no  one  in 
the  flesh.'1 — 2  Cor.  v.  If  that  was  a  fling  at  the  heads  of  the  Ebionite  presbyters  in 
Judea  (as  some  have  thought)  it  was  dressed  in  angelic  colors.  For  somehow  it  leaks 
out  that  to  know  the  Anointed  in  the  spirit  is  better  than  to  be  related  to  him  other- 
wise (Kara  adpica  yuwiceu') ;  but  the  Crucifixion  of  the  flesh  belongs  to  the  gnosis  be- 
tween the  Ganges  and  the  Jordan. 


THE  KAZARENES.  451 

So  with  Paul's  Crucified  Messiah  and  his  Justification  by  Faith. 
Justin  has  it,  Thus  we  see  three  great  strides  taken.  The 
first  is  from  Essenism  and  Jordan  Mithra  Baptism  to  the 
establishment  of  the  Nazarene  sect  of  lessaeans.  The  second 
is  from  Nazarenes  or  lessaeans  at  Antioch  to  Christians,  in 
which  the  Messiah  as  a  Divine  Person  takes  the  lead  of  the 
"  beggarly  elements  "  along-  the  Jordan  and  in  Nabathea.  The 
third  is  the  formation  of  the  Koman  Church.  Now  Justin  had 
not  thrown  the  Old  Testament  overboard,  and  he  still  adheres  to 
the  God  of  Abrahm,  Izchak  and  Iaqab.  "  Paul "  goes  from  the 
Law  to  Faith  as  Eedemption.  The  alliance  with  the  Hebrew 
Christians  is  now  about  to  be  broken,  and  "  Paul  "  rejected  as 
an  apostate  from  the  Law  of  Moses.  Then  the  Ptoman  Catholic 
Church  is  bound  to  take  him  up ;  for  Constantine  finds  out 
that  Christianism  in  his  day  was  already  a  great  political 
power.  Justin,  p.  38,  says :  Our  hope  is  not  through  Moses 
nor  through  the  Law.  I  recognized  that  there  would  be  a  final 
Law  and  a  Covenant  most  Lordly  of  all,  that  all  men  should 
now  keep,  who  lay  claim  to  the  inheritance  of  the  God.  A 
Law  eternal  and  final  was  given  to  us,  the  Messiach  and  the 
faithful  Covenant,  after  which  comes  neither  law,  nor  ordi- 
nance, nor  command.  Justin,  here,  like  Paul,  has  gone  out- 
side of  the  Jewish  Messiach.  "  This  is  the  New  Law  and  the 
New  Testament  "  .  .  .  "  the  fleshly  circumcision  from  (the 
time  of)  Abraam  was  given  as  a  mark  to  separate  you  from 
other  nations  and  from  us." — Justin  (circa  155-1G5),  p.  42. 
"The  blood  of  that  circumcision  is  done  away  with." — Jus- 
tin, p.  47.  None  of  you  can  set  foot  in  Jerusalem. — Justin, 
p.  42.  "  Paul  "  opposes  the  Christians  still  under  the  Law  of 
Moses. 

The  Church  in  the  contest  with  Gn5sticism  first  fixed  the 
idea  of  haeresy.  It  was  a  contest  against  a  Gnosticism  that 
affiliated  with  Ffeathenchristianism,  rejecting  the  God  of  the 
Old  Testament.  This  is  what  is  meant  by  Simon  Magus,  Me- 
nander,  and  Markion  being  placed  together  in  Justin's  Suntag- 
ma.  All  three  broached  ideas  adverse  to  Jewish  Old  Test.-i- 
nient  gnosis.  The  two  former  claimed  to  be  Gods  ;  the  last 
(Markion)  announced  another  God  greater  than  the  God  of  the 
Jews,  the  Creator  of  all  things,  and,  in  like  manner,  another 
Son  than  the  Christos  proclaimed  through  the  Prophets. — 
Harnack,  Zur  Qucllenkritik  d.  Gesch.  d.  Gnosticismus,  19,  27 ; 


452  THE  GHEBERS  OF  HEBRON. 

Justin,  Apol.  I.  26,  58.  Justin  mentions  Markion  in  his  First 
Apology  before  Markion  had  yet  come  to  Home. — Harnack,  24, 
25,  26.  Irenaeus  has  a  different  order  of  succession  in  his  list 
from  Justin,  who  lets  Markion  follow  Menander. — ibid.  p.  23, 
30.  Justin  apparently  knows  only  two  haeresies,  Gnostics  and 
Markionites  !  Traces  the  Gnostic  haeresy  to  Heathen  specu- 
lations into  which  gradually  Christian  distorted  ideas  came. 
And  Justin  could  not  have  regarded  the  Ebionites  as  haereti- 
cal  Gnostics  ( — ib.  p.  34)  his  position  towards  them  being  differ- 
ent from  that  of  the  later  Churchfathers.  Harnack,  p.  41,  holds 
that  Justin's  Suntagma  contained  the  haeretical  leaders  in  the 
following  order :  Simon  (Kleobienites,  Dositheans,  Gorathe- 
nians,  Masbotheans),  Menander,  Markion,  Karpokras,  Valen- 
tinus,  Basileides,  Satornil.  The  order  of  succession  in  Irenaeus 
is  apparently  not  chronological. — See  Harnack,  p.  52,  53,  who 
considers  Basileides  placed  too  early  by  Irenaeus.  Harnack's 
idea  of  the  succession  in  the  Suntagma  of  Justin  is  Simon,  Me- 
nander, Markion,  Karpokras,  Valentinus,  Basileides,  Satornil. 
This  would  put  Kerinthus  l  so  late  that  he  might  have  known 
the  Gospel  of  the  Hebrews  and  been  acquainted  with  Nazo- 
raioi,  Ebionim,  and  Nikolaitans,  at  least  by  hearsay.  Irenaeus, 
I.  xxx.  xxxi.  mentions  Simon  and  his  followers  with  Markion 

1  Karpokrates  and  Kerinthus  are  said  (Supernat.  Rel.  I.  421)  to  have  made  use  of  a 
form  of  the  Gospel  according  to  the  Hebrews.  Coming  from  Epiphanins,  in  the  last 
half  of  the  fourth  century,  it  does  not  amount  to  much  ;  for  if  a  knowledge  of  the  con- 
tents of  the  Gospel  of  the  Hebrews  were  brought  home  to  Kerinthus,  this  would  not 
prove  that  gospel  to  have  been  accurate  or  true  ;  and  if  it  was  so,  why  was  it  dropped 
by  the  Church  which  has  held  on  to  the  Four  Gospels  ?  Besides,  Irenaeus  says,  Kerin- 
thus, like  Karpokrates,  believed  that  Iesu  was  the  son  of  Joseph.  Daniel,  ix.  26,  men- 
tions the  Messiah's  death  ;  and  the  tradition  is  that  Kerinthus  was  an  Ebionite  Judaist, 
adhering  to  the  Law  of  Moses.  If  Kerinthus  lived  about  115-125  it  might  be  difficult  to 
prove  that  the  Gospel  according  to  the  Hebrews  was  in  existence  so  early.  Twenty  years 
before  the  Christian  era  it  was  one  vast  field  of  gnosis  from  the  Ganges  to  Antioch,  Jeru- 
salem and  possibly  Alexandria.  From  the  date  of  Daniel  vii.  14,  18,  viii.  13,  ix.  25,  26, 
to  a.d.  80  there  was  Persian-Babylonian  Messianism  and  Jewish  Messianic  gnosis.  The 
fall  of  Jerusalem  in  a.  r>.  70  gave  a  further  impulse  to  Jewish  Messianism  and  Samarian- 
Antiocheian  gnosis.  It  makes  no  great  difference  whether  we  date  Kerinthus  about 
115  or  about  125,  as  to  his  Messianism.  If  he  was  a  Judaist  he  must  have  known  that 
Messianism  was  all  around  him.  Basileidian  opinion  might  rather  predispose  one  to 
adopt  the  last  of  the  two  dates  for  Kerinthus  just  given,  in  accord  with  the  views  of  the 
later  Gnostics,  who  denied  the  flesh  to  the  Christos.  At  all  events,  the  connection  be- 
tween Christian  Messianism  and  the  National  Party  to  which  Judas  the  Galilean  be- 
longed is  seen  (Acts,  i.  6)  in  the  question:  Lord,  wilt  thou  restore  the  (Jewish)  king- 
dom (the  monarchy)  to  the  Israel  at  this  time  ?  Such  Christians  as  these  Messianists 
were  not  extinct  at  the  end  of  the  first  century. — Josephus,  Ant.  XVIII.  I.  1,  6  ;  Daniel, 
ix.  20.     Perhaps  in  135  they  had  not  all  died  in  the  time  of  Bar  Cocheba. 


THE  NAZARENES.  453 

and  Saturninus  all  together,  considering  the  last  two  as  Nazo- 
rians,  opposed  to  marriage.  Irenaeus  and  Tertullian,  both,  used 
Justin's  Syntagma. — Harnack,  GG  f.,  70,  71,  72.  The  Karpokra- 
tians  were  Christian  Gnostics,  regarding  the  body  as  a  prison. 
—Irenaeus,  I.  xxiv.  pp.  122,  123.  They  said  that  actions  were 
good  or  bad,  as  men  thought. — ibid.  122  ;  Harnack,  p.  73. 
Tertullian,  De  Anima,  35,  connects  (anschliesst)  Karpokras  to 
Simon,  pariter  magus,  pariter  fornicarius.  Justin  has  in  his 
Syntagma  copiously  and  accurately  handled  only  Simon,  Men- 
ander  and  Markion,  while  the  rest  are  treated  as  "  all  impelled 
by  these."  The  systems  of  Valentin,  Basileides,  Satornil  must 
have  just  come  out  when  Justin  wrote  his  Syntagma  and  his 
Apology,  and  had  not  yet  acquired  their  subsequent  impor- 
tance ;  while  the  systems  of  Satornil  and  Basileides  were  later 
than  that  of  Markion,  which  last  preceded  the  period  of  the 
great  Gnostic  system. — Harnack,  78.  The  Jews  from  Daniel 
down  had  proclaimed  a  Messiah  in  the  flesh  ;  and  the  Sohar 
together  with  the  gnosis  and  psalm  ii.  had  (like  Philo)  ac- 
knowledged the  Angel  Logos  and  King, — Metatron  the  Angel- 
king.  Compare  Matthew,  iii.  16, 17  ;  iv.  11.  The  Jews  had  the 
Persian  Mithra  always  in  mind. 

The  Nazoria  on  the  Jordan,  beyond  the  Jordan,  in  Naba- 
thea,  at  Bassora,  or  the  Magi  in  Arabia  were,  like  the  Iessenes, 
well  versed  in  the  names  of  the  Angels.  Philo  Judaeus  was 
well  versed  in  the  doctrine  of  Angels,  Aeons,  Powers,  and  the 
Logos  of  Plato.  So  must  the  Jews,  very  numerous  in  the 
Grecian  city  of  Antioch,  have  been  versed  in  the  traditions  of 
the  Lebanon,  Jordan,  and  Iduinea.  The  Jews  then  were  in 
communication  all  the  way  from  Antioch  to  Alexandria.  The 
Old  Testament  recognised  the  gnosis,  kabalah,  and  the  Angel 
manifestations.  AVhen  the  Ebionites  or  Nazoria  (Nazoraioi, 
Nazorenes)  had  their  aeons  and  the  Essenes  their  Angels,  the 
doctrine  of  the  Unknown  Father  and  the  Powers* or  Ang< 'Is 
must  have  been  well  represented  among  the  Samaritans,  Si- 
mon Magus,  Menander,  as  well  as  Saturninus,  Karpokrates, 
Keiinthus,  Basileides,  and  Oualentinus.  The  doctrines  of  the 
Jewish  gnosis  seemed  heretical  at  the  end  of  the  2nd  century 
to  Irenaeus,  Hippolytus,  and,  later,  to  Epiphanius.  Justin 
Martyr,  Irenaeus,  Hippolytus  were  in  strong  opposition  to 
Menander,  Saturninus,  Karpokrates,  Kerinthus,  not  only  on 
account  of  their  substituting  an  angel  or  seven  angels  in  the 


454  THE  OHEBERS  OF  HEBRON. 

place  of  One  Supreme  God  as  creators  of  the  world,  but  also 
because  they  were  the  predecessors  in  certain  forms  of  spiri- 
tual gnosis  which  (as  in  Philo  Judaeus)  concerned  themselves 
only  with  such  purely  spiritual  beings  as  the  Salvator,  the 
Angel  Iesua,  and  the  Christos  as  entirely  distinct  from  any 
being  of  flesh  and  blood.  Matter  could  not  inherit  the  king- 
dom on  high !  The  idea  of  a  Jordan  Nazarene  in  the  flesh 
being  the  Christos  was  not  a  view  likely  to  be  taken  in  the 
first  century  ;  and  only  to  be  accepted  by  some  Ebionites, 
Syrians,  Asians,  Greeks  and  Romans.  —  Mark,  xii.  35-37 ; 
Matthew,  xx.  30.  Irenaeus,  Hippolytus  and  Epiphanius  are 
constantly  befogging  the  real  views  of  the  gnostics  by  using 
the  words  Christos  and  Iesus  indiscriminately  one  for  the 
other.  Saturninus  does  not  use  the  word  Iesus  at  all !  Con- 
sequently, when  we  find  it  in  systems  (in  Irenaeus)  later  than 
Simon,  Menander,  and  Saturninus,  it  is  a  puzzle  to  imagine 
how  it  got  there  ;  for  Karpokrates  and  Kerinthus  evidently 
do  not  consider  Iesus  to  be  the  Christos,  and  as  we  approach 
140-150  neither  Markion  nor  Apelles  accept  a  human  Christos. 
Turning  back  to  Isaiah,  lxiii.  8,  9,  and  to  Philo  Judaeus,  and 
to  the  Jewish  '  Angel  Iesua,'  we  find  a  Saviour  Angel,  but  no 
human  being,  no  flesh  mingled  with  the  spirit  of  the  Saviour 
Angel.  Therefore  no  real  gnostic  was  likely  to  entertain  the 
idea.  It  is  possible  that  a  Greek  of  Antioch  or  an  inhabitant 
of  Asia  Minor  may  have  conceived  such  an  idea  ;  but  from  the 
account  given  by  Irengeus  of  the  opinions  of  Karpokrates  and 
Kerinthus  neither  of  them  recognised  a  man  of  flesh  as  the 
Christos.  If  the  Christian  story  in  the  Gospels  of  Matthew, 
Mark,  Luke  and  John  had  been  the  original  one,  there  could 
have  been  no  contest  on  the  part  of  the  so-called  Gnostics  in 
the  years  from  140  to  160,  if  they  had  to  spring  out  of  one 
original  account  like  that  in  the  Four  Gospels.  The  haeresies 
had  Chaldean,  Samaritan,  or  Essene  gnosis  for  a  basis,  not  the 
life  of  a  man,  as  given  in  our  Four  Gospels.  Just  because 
prior  to  a.d.  140  Palestine  was  only  gnostic,  for  this  reason  we 
find  so  many  Gnostic  systems.  The  gnosis  of  the  Christos 
had  got  to  come  first,  from  Daniel  and  Philo  Judaeus  to  Kerin- 
thus, before  the  thought  could  spring  up  of  applying  the 
adjective  Christos  to  any  human  being  except  a  king  in  Isaiah. 
This  adjective  later  expresses  the  addition  of  a  quality  of 
being',  a  mode  of  superhuman   existence,   a   manner  of  the 


THE  NAZARENES.  455 

beings  on  high,  to  a  being-  of  flesh.  The  apostle  of  Antioch 
fully  expressed  this  idea,  as  follows  : 

And  this  I  say.  Brothers,  that  flesh  and  blood  is  not  able  to  inherit  God's 
kingdom! — 1  Cor.  xv.  50. 

Christos  is  an  adjective  added  to  the  noun  Iesua.  The  '  Chris- 
tos  in  heaven '  preceded  the  Nazarene  on  the  Jordan.  "  Neither 
shall  the  corruption  inherit  immortality." 

The  name  of  the  Messiah  is  Iahoh  (God  of  Life). — The  Midrash  Echa 
Itabba,  folio,  59  b. 

My  NAME  in  the  midst  of  him.— Exodus,  xxiii.  21. 

The  king  Messiah  is  called  by  the  Name  of  the  Holy  One,  blessed  be  he. — 
The  Sohar,  I.  folio  69,  col.  3. 

He  will  let  his  Christos  reveal  himself— whose  Name  is  from  eternity.— 
Targum  to  Zachariah,  iv.  7. 

The  Kingly  Power  is  called  Kudos  (Lord).— Philo  ;  Tischendorf's  Philonea, 
p.  150. 

The  Jewish  gnosis,  the  kabalah  and  Philo  gave  to  the  Jews  at 
Antioch  the  idea  of  a  Christos  in  heaven  ;  and  Karpokrates, 
Kerinthus,  the  Ebionites,  the  Nazoria,  Markion  and  Apelles 
followed  it.  They  said  with  the  Antiocheian  :  Flesh  and  blood 
cannot  inherit  God's  kingdom  !  But  Antioch  or  the  Ebionites 
contrived  a  view  in  opposition  to  Jews  and  Jewish  gnosis, 
interpreted  the  Old  Testament  in  a  way  that  the  Nazorian 
gnostics  had,  probably,  never  done,  holding  two  natures,  the 
flesh  and  spirit,  united  in  one  disciple  of  the  Jordan  Baptist. 
Saturninus  does  (in  Irenaeus,  I.  xxii.)  use  the  word  Christos, 
and  Soter,  Saviour  ;  which  means  the  Angel  Iesua,  literally 
Salvator.  When  Lipsius  (Quellenkritik  des  Epiphanius)  for 
the  '  Unknown  Father '  in  Irenaeus,  I.  xxv.  substitutes  other 
expressions  such  as  the  '  Ungenerated  Father '  (agenncton)  and 
for  agnoston  also  '  ton  ano  theon  '  (assuming  that  agnoston  is 
a  corruption  of  the  original  text)  it  is  impossible  (no  matter 
what  Hippolytus  may  have  written)  to  accept  any  other  than 
the  idea  that  '  Unknown  Father  '  was  the  actual  expression  of 
the  Gnostics  ( — Irenaeus,  I.  xxi.  xxii.  xxv.) ;  for  Menander,  Sa- 
turninus, and  Kerinthus  all  three  employ  the  expression  Un- 
known Father  (according  to  Irenaeus).  In  the  case  of  Kerin- 
thus particularly,  Irenaeus  charges  him  with  using  this 
expression  which  is  not  so  very  different  from  Philo's  to  ov,  the 
primal  unit  of  existence  from  which  the  6  &v,  the  Monad  from 


456  THE  GHEBERS  OF  HEBRON. 

the  unit,  issues. — Compare  Dunlap,  Vestiges  of  the  Spirit- 
History  of  Man,  pp.  179-183,  where  the  passages  from  Baby- 
lonian gnosis  are  collected  from  Cory,  Anc.  Fragments,  and 
Proclus,  in  Tim.  iv.  251,  and  from  Hindu  philosophy  and  Aris- 
totle. Philo  after  his  fashion  accepted  these  results  of  the 
oriental  philosophy.  The  so-called  Gnostics  followed,  and  the 
Jewish  writers  in  the  Kabalah  and  the  subsequent  Midrashim. 
So  also  Matthew,  xi.  27.  "  Saturninus,  like  Menander,  dis- 
closes One  Father  Unknown  to  all,  who  has  made  Angels, 
Archangels,  Powers,  Authorities." — Irenaeus,  I.  xxii.  Menan- 
der (I.  xxi.)  says  "  A  primal  Power  Unknown  to  all."  In 
Oualentinus  (I.  vi.)  we  find  in  the  Unknown  Abyss  (Buthos)  a 
sort  of  primal  Father  ;  in  I.  vii.,  "But  many  fight  also,  among 
them,  concerning  the  Saviour." 

But  the  Book  of  Daniel  plainly  asserts  that  the  Messiah 
shall  die.  To  sustain  themselves  against  Markion  and  his 
followers  it  appears  to  have  been  a  clear  case  of  necessity  for 
the  Boman  Christians  to  take  up  the  theory  that  there  were 
two  natures  in  one  man, — the  holy  spirit  and  the  human  flesh 
born  of  a  virgin.  Hence,  heirs  to  the  Gnosis  and  decided  to 
the  uttermost  against  Markion  and  Apelles,  our  Four  Evangels 
had  to  lie  written  against  Markion,— but  not  by  any  means  free 
from  the  Gnosis  prior  to  Markion.  The  virginal  birth  looks 
like  a  Christian  compromise  with  the  Gnosis  in  a.d.  177-180. 
Irenaeus,  III.  xxxii.  says  that  they  are  in  error  who  say  that 
Iesu  took  nothing  from  the  virgin,  so  that  they  may  reject  the 
inheritance  of  flesh  and  reject  besides  the  similitude.  The 
note  to  this  on  page  300  (Irenaeus,  ed.  Lutetiae,  1675)  says 
that  the  followers  of  Simon  Magus,  Saturninus,  Oualentinus, 
Kerdon  and  Markion  held  that  the  Christos  either  did  not 
receive  real  flesh  or  was  not  conceived  and  born  from  a  virgin  : 
and  hence  that  the  Anointed  did  not  come  in  the  substance  of 
flesh,  Christum  in  substantia  carnis  non  venisse.  — Kerdon. 
An  examination  of  the  account  of  the  doctrine  of  Saturninus 
(in  Irenaeus,  I.  xxii.)  shows  that  the  word  Christus  does  appear 
there,  and  his  other  words  are  Salvatorem  autem  innatum 
demonstravit,  '  he  demonstrated  that  the  Saviour  was  unborn 
and  incorporeal  and  without  bodily  form,  but  seemed  man  in 
appearance  only.'  Saturninus  then  (if  he  used  the  word  Soter, 
Salvator)  could  only  have  had  in  view  the  Jewish  Angel  Iesua. 
See  Isaiah,  lxiii.  8,  9  ;  Bodenschatz,  Kirchliche  Verfassung  d. 


THE  NAZARENES.  457 

Juden,  II.  pp.  191,  192.  This  Angel  was  also  called  Metatron 
(Mttron). — ibid.  II.  191.  Consequently  Iesua  is  Metatron  av1h> 
stands  before  the  Throne,  called  Gabriel  in  Luke,  i.  Among 
the  Gnostics,  Gabriel  took  the  place  of  the  Logos  (who  is 
Mithra)  while  the  Angel  Iesua  was  Mediator  and  Saviour. 
Like  Saturninus,  Basileides  is  represented  as  holding  that  the 
Saviour  was  the  Man  on  high  (Gabariel). — Luke,  i.  19,  26,  35  ; 
Metatron  may  also  have  been  a  name  of  the  Archangel  Michael 
( — Milman,  p.  49)  not  a  human  being.  The  date  of  Saturninus 
is  perhaps  a.d.  circa  105-110  or  110-125.  At  this  period  the 
Saviour  was  not  yet,  apparently,  regarded  as  anything  else 
than  the  Mediator  and  Redeemer  of  souls  in  the  presence  and 
sight  of  the  Iahoh,  like  Metatron  and  Mithra.  If  Kerinthus 
is  dated  c.  115,  or  later,  it  is  obvious  that  according  to  Irenae- 
us  Saturninus  must  be  placed  before  him,  perhaps  before  the 
Nazoria  were  first  called  Christians  at  Antioch  ;  but  Adolf 
Harnack  gives,  as  Justin's  order  of  succession,  Simon,  Menan- 
der,  Markion,  Karpokras,  Valentinus,  Basileides,  Satornil.  If 
this  were  a  chronological  order,  it  leaves  out  Kerinthus 
entirely,  and  places  Saturninus  after  Basileides  and  Valentinus, 
an  order  the  reverse  of  the  one  that  Irenaeus  prefers. 

'Apxrj  Se  ayivyTov. — Plato,  Phaedr.  cap.  xxiv.  The  Beginning 
is  Unborn  ;  the  Father,  Unknown.  But  the  spirit  has  its  be- 
ginning from  the  God  of  all  things. — Clem.  Horn.  xi.  24. 
Menander  was  in  Antioch,  and  the  Gnostics  shared  the  name 
Christiani. — Justin,  Apol.  I.  26.  pp.  144,  145.  Saturninus  held 
that  the  Christos  was  the  Supreme  Power  of  the  Unknown 
Father,  that  the  God  of  the  Jews  was  one  of  the  Angels,  for 
whose  imperfect  laws  the  purifying  principles  of  asceticism 
were  to  be  substituted,  by  which  the  Children  of  Light  were  to 
be  reunited  to  the  source  of  light.  Lipsius  (p.  144,  note  3)  seems 
to  notice  that  Ebionism  arose  (according  to  Homily  II.  17)  after 
Jerusalem's  destruction.  Menander  persuaded  his  followers 
that  they  would  never  die  ( — Justin,  p.  145).  Compare  with 
this  Lucian's  statement  that  the  Christians  in  the  Second  Cen- 
tury believed  that  they  would  be  entirely  immortal  and  would 
live  through  time  forever. — Lucian,  Peregrini,  13.  The  Kar- 
pokratians  were  avowed  eclectics.  All  three  copies  of  Hippo- 
lytus  agree  in  bringing  the  doctrine  of  Kerinthus  into  not 
merely  external  connection  but  expressly  into  inner  relation 
with  that  of  Karpokrates.     Yet  weightier  is  the  circumstance 


458  THE  GHEBERS  OE  HEBRON. 

that  all  three  strongly  emphasize  the  Judaism  of  Kerinthus ! — 
Lipsius,  116.  Jewish  gnosis  had  then  sided  Avith  the  Jordan 
party  (with  John  and  the  Nabatheans,  and  against  the  sect  of 
the  Pharisees) ;  Greeks  like  Justin  Martyr  joined  themselves 
to  this  new  party  (to  the  religion  of  the  Jordan)  and  proceeded 
to  show  that  the  Messiah  had  been  foretold  by  Isaiah  and  the 
Prophets,  extracts  from  whose  writings  they  produced  as  evi- 
dence, and  in  some  cases  (Matthew,  ii.  15,  23  ;  Hosea,  xi.  1  ; 
Isaiah,  xi.  1)  perverted  and  misapplied  their  meaning.  Both 
Pseudotertullian  and  Epiphanius  assert  that  Kerinthus  had 
the  conception  that  the  Law  was  given  by  Angels  (the  Angels 
that  made  the  world)  but  that  the  Lawgiver  or  '  God  of  the 
Jews  '  was  one  of  these  angels. — Lipsius,  on  Epiphanius,  p. 
116.  Compare  Philo,  Leg.  Alleg.  III.  62.  It  was  the  well 
known  late  Jewish  view  that  not  God,  but  an  Angel  of  the 
Lord,  appeared  to  Moses  in  the  '  burning  bush,'  and  also  to 
Manoah. — Judges,  xiii.  22.  Thus  Justin,  the  School  of  Kerin- 
thus, and  the  earlier  two  Targumists  are  brought  closer  to- 
gether, particularly  when  we  recall  the  fact  that  Justin  was 
himself  from  Samaria.  The  Ebionites  in  their  Christology 
were  related  to  Karpokrates  and  Kerinthus.  —  Lipsius,  zur. 
Quellenkritik  d.  Epiphan.  60,  61,  121.  Lipsius,  128,  129  recog- 
nises an  Essene-Ebionite  Christology  and  also  the  existence, 
in  the  last  part  of  the  4th  century,  of  a  Jew-christianity  that 
continued  untouched  by  Essene  elements.  Essene  influences 
were  intimately  connected  with  Nazarene  self-denial,  from  the 
time  of  John  the  Baptist  and  earlier  down  to  the  Iessaeans  at 
Antioch.  "  The  Nazarenes  were  before  Christ,  and  knew  not 
Christ." — Epiphanius,  I.  121.  Pseudotertullian  names  Ebion 
(the  Ebionites)  a  successor,  Philastrius  (calls  him)  a  disciple 
of  Kerinthus. — Lipsius,  p.  138.  In  all  Judea  and  in  Samaria 
were  the  Nazoria. — Acts,  i.  8.  And  in  Antioch. — Acts,  xiii.  1. 
Galilean  and  Nazarene  were  nearly  synonymous.1  Compare 
also  the  gnosis  of  the  Codex  Nazaraeus,  the  worship  of  Angels, 
and  the  "  more  than  twelves  legions  of  angels  "  in  Matthew, 
xxvi.  53  with  the  Jewish  kabalah  and  its  angels.  Colossians 
mentions  enough  angels  to  make  out  the  gnosis. 

In  the  theory  of  the  traditional  kabalah  and  gnosis,  the 

1  Dvmlap,  Sod,  II.  vii.  40 ;    Matthew,  xxvi.  69,  71 ;    Lucian,  ed.  Lipsiae,  1829.  vol. 
IV.  359. 


THE  NAZARENES.  459 

Concealed  Father,1  who  dwells  in  light,  lias  a  Son ;  this  is  the 
Anointed  (the  Messiah,  Christos)  or  Heavenly  Man.2  But  Christ 
descending-  into  Iesous,  he  began  to  perform  the  miracles  3  and 
to  cure,  and  announce  the  Unknown  4  Father,  and  to  openly  pro- 
fess himself  to  be  the  Son  of  the  First  Man.3  Some  Ebionites 
held  that  a  higher  power  was  united  to  Iesous  at  the  Baptism 
on  the  Jordan,  others,  from  the  beginning  ;  and  some  held 
Adam  to  be  the  Messiah."  Some  Ebionites  held  to  the  Messiah 
as  a  man,  the  Gnostics  held  to  the  Logos,  a  God.7  Early  in 
the  second  century  the  Gnostics  shared  the  name  of  Christians, 
as  Justin  8  bears  witness,  and  were  teachers  of  the  new  Revela- 
tion long  before  him.  Justin  saw  in  Simon  Magus  and  his 
disciple  Menander,  both  of  Samaria,  a  land  of  mixed  Jewish 
and  heathen  population,  a  rival  to  the  Christos.  Justin  knows 
of  a  contemporaneous  sect  of  Simonians  and  another  of  Mark- 
ionites,  both  of  them  bearing  the  common  name  of  Christiani.9 
In  Samaria  the  Healers  found  the  Samaritan  gnosis  and  Naza- 
rene  faith  in  the  expulsion  of  demons  from  human  bodies  and 
the  raising  of  the  dead.10  The  vision  of  Simon  Magus  and  his 
disciple  Menander  engaged  in  casting  out  devils  and  raising 
the  dead  haunted  the  consciousness  of  the  disciples  in  after 
years,  as,  engaged  in  similar  work  (Mark,  xvi.  17,  18),  they 
visited  the  lost  sheep  of  Israel  and  healed  diseases  ;  for  while 
they  were  on  the  "  travels "  Simon  was  in  Samaria  declaring 
himself  among  the  ignorant  people  to  be  that  Power  of  the 
God  which  was  called  the  "  Great  Power."  This  is  what  the 
Alexandrian  Jew  identified  with  the  Logos,  which  is  the  Second 
God,  the  Word  of  the  Other.  Elsewhere  we  have  exhibited 
Gabriel  as  the  representative  of  the  Logos,  and  in  Daniel,  viii. 
15,  16,  he  represents  the  Mighty  Vision  which  he  serves,  and 
in  whose  service  he  again  appears  in  Luke,  i.  26.11 

1  In  E^ypt  Amnn  was  held  to  be  the  Concealed  One. 

a  Franck,  Die  Kabbalah,  254,  255.  so  Colossians,  i.  14-17.     '  The  Anointed  of  the 
God.' — Luke,  ix.  20. 

3  Matth.  xii.  28  ;  xiv.  2  :  Powers. 

*  Matth.  vi.  6. 

5  Irenaeus,  I.  xxxiv.  p.  137. 

"  Hagenbach,  Dogm.  p.  13?  ;  Epiphanius,  I.  126;  Lipsius,  144. 

7  Hagenbach,  p.  88. 

8  Apol.  I.  26 ;  Origen,  c.  Cels.  5. 

9  Antiqua  Mater.  47,  214.    We  find  Simon  Magna  in  Acts,  viii.  0,  10,  28,  in  Samaria 
0  Matthew,  xxvi.  32.     Heal  the  sick,  raise  the  dead. — ibid.  x.  S. 

11  See  Ezekiel,  i.  26-28  and  Exodus,  iii.  2.  14.     In  fact  the  Bible  is  full  of  Jewish 


460  THE   GHEBERS  OF  HEBRON. 

The  reference  to  Archelaus  in  Matthew  and  to  Tiberius  in 
Luke  indicates  a  late  date  for  both  gospels,  since  both  writers 
wrote  after  the  period  to  which  they  refer.  If  Luke's  gospel 
belongs  to  the  2nd  century  he  could  have  got  his  '  encamp- 
ments '  of  Vespasian  (Luke,  xxi.  20)  out  of  Josephus !  who  died 
about  103.  Luke's  prophetic  utterance  (xxi.  20)  merely  repeats 
Josephus's  narrative. 

The  framework  of  philosophy,  alluded  to  in  Gen.  i.,  existed 
in  the  beginning  of  the  first  century  before  our  era,  and  some- 
what earlier,  perhaps  in  B.C.  160.  Philo,  and  probably  others, 
criticised  it  fifty  years  before  the  army  of  Titus  entered  Jerusa- 
lem. Moreover,  Philo  (Legis  Alleg.  III.  2)  writes  of  the  God 
(Exodus,  xvii.  6) :  I  stood  before  thee.  Simon  the  Gittite  must 
have  taught  the  baptism  by  fire !  It  was  the  land  of  the  fire- 
gods  Herakles,  Aqbar,  Gabariel,  Gabriel.  Simon  held  that 
there  were  two  offshoots  of  all  the  Aeons,  having  neither  begin- 
ning nor  end,  coming  from  one  source  (root)  which  tower  is 
invisible  silence,  incomprehensible  :  one  of  which  appears  on 
high,  which  is  a  Great  Power,  Hind  of  all  things,  governing 
all  things,  and  Male  ;  the  other,  underneath,  the  great  idea, 
Female,  producing  all  things.  Then  standing  opposite  each 
other  they  have  union,  and  exhibit  the  interval  in  the  centre, 
air  incomprehensible,  having  neither  beginning  nor  end.  And 
in  this  is  a  father  lifting  all  things  and  feeding  all  that  has  be- 
ginning and  end.  This  is  he  who  "  stands,"  "  stood,"  "  shall 
stand,"  being  male-female,  in  the  preexisting  boundless  power 
which  has  neither  beginning  nor  end,  being  in  unity.  For, 
proceeding  from  this,  the  idea  in  unity  has  become  two.  (A 
very  good  account  of  the  Adam  and  the  Mighty  Mother  of  all 
that  live.)  And  he  was  One  ;  for  having  her  in  himself  he  was 
solus,  not  indeed  primus  although  preexisting,  but  being  mani- 
fested to  himself  from  himself,  he  came  into  being  Second. 
But  he  was  not  called  father  before  She  named  him  father.  As 
then  himself,  producing  himself  by  (through)  himself,  made 

Gnosis.  The  Philonian  and  New  Testament  Gnosis  resembles  the  Babylonian  Gnosis 
of  the  Father  and  Son  (like  the  unit  and  the  Monad  from  the  One).  Some  of  the 
Ebionites  believed  that  the  Healer  was  born  a  man,  like  other  men.  Luke,  i.  35,  thinks 
differently.  Matthew  holds  that  the  holy  spirit  (not  Joseph)  was  his  source  of  being. 
Some  held  that  the  holy  spirit  came  to  him  at  the  Jordan  at  his  Baptism.  All  this  be- 
longs to  the  gnosis.  The  Hindu  Iatrikoi  prophesied,  healed  the  sick,  and  Krishna 
raised  the  dead.     So  did  Aeskuiapius. — Pausanias,  II.  27.  3.  4. 

1  Wars,  IV.  9.  1  ;  10.  2.     Jerusalem  was  encircled  by  Vespasian's  encampments. 


THE  NAZARENES.  161 

manifest  his  own  idea  to  himself,  so  too  the  appearing-  idea 
did  not  do,  but  seeing"  him  hid  in  herself  the  father,  that  is,  the 
Power,  and  the  idea  too  is  male-female,  whence  they  stand  be- 
fore one  another  (for  power  differs  not  from  idea)  being  a  unit. 
For  from  the  things  above  (comes)  power,  from  those  below, 
idea.  It  is  then  so,  and  the  appearance  from  them  being  a 
unit  is  found  to  be  two,  the  male-female  having  the  female  in 
himself.  So  Mind  is  in  idea,  what  are  separate,  being  a  unit, 
two  are  found.  From  the  combination  of  these  two  primal  off- 
shoots Eua  (Hue)  claims  to  have  gotten  or  possessed  a  Man 
who  is  Ia'hoh. 

If  anything  were  needed  to  prove  the  late  date  of  the  second 
chapter  of  Genesis  the  last  extract  would  supply  it ;  for  here 
we  have  the  bisex  Adam  of  Genesis  and  the  Clementine  Homi- 
lies, the  darkness  of  the  Babylonian  and  Jewish  gnosis,  the 
logos-idea  of  the  Osirian  philosophy,  the  aeons  of  the  Chris- 
tian gnosis  (Hebrews,  i.  2,  3)  and  the  Powers  of  Colossians,  i.  16 
and  of  Philo  Judaeus.  Simon  held  the  intelligible  and  visible 
nature  of  fire ;  that  the  beginning  of  all  things  is  boundless 
power.  The  seventh  Power  existed  before  all  the  Aions  (ages) 
in  the  boundless  power. 

The  Nikolaitans  were  a  shred  of  the  falsely  named  gnosis. 
— Lipsius,  102.  Irenaeus,  I.  xxx.,  states  that  the  Nikolaitans 
were  gnostic.  From  Simon  down  we  find  thirty-two  sects 
(mostly  gnostics)  from  whose  midst  (some  of  the  gn5sticism 
having  been  weeded  out)  Roman  Christianism  appears,  coming 
to  the  light  of  day.  Philastrius  seems  to  have  borrowed  out 
of  Epiphanius  those  (as  descendants  of  Nikolaos)  designated 
"  Gnostics."  Epiphanius  joins  the  "  Gnostics "  on  to  the 
Nikolaitans.1  The  Nikolaitans  in  the  list  precede  the  Naaseni 
(Ophites),  Sethianites  and  Peratae  or  Kainites.  The  original 
writing,  the  foundation  of  the  lists  of  Philastrius  (a.d.  380)  and 
Epiphanius  (376-7),  placed  the  Ophites,  Sethianites  and  Kain- 
ites before,  as  if  not  Christian  but  heathen  sects  or  parties. 
But  Lipsius2  lets  the  Nikolaitans  (in  the  original  list)  immedi- 
ately precede  the  Naaseni,  Peratae,  and  Sethianites.  AYhen, 
then,  in  the  Apokalypse,  ii.  6,  15,  we  find  the  Nikolaitans  at 
Ephesus  we  know  that  they  were  a  gnostic  sect,3  and  have 

1  Lipsius,  Quellenkritik  des  Epiphanios,  17. 

2  ibid.  6,  18,  43. 

3  ibid.  11,  17,  45,  65,  105,  108. 


462  THE  GHEBERS  OF  HEBRON. 

reason  for  dating-  in  the  second  century  the  book  which  men- 
tions them.  This  supports  our  argument  elsewhere  that  the 
Apokalypse  is  the  work  of  the  second  century.  We  must  re- 
member that  the  Greek  Mysteries  at  Athens  and  those  of 
Serapis  continued  in  full  sway  into  the  fourth  century  in  the 
time  of  the  emperor  Julian.  These  32  sects  and  the  Mysteries 
ran  along,  keeping  step  with  the  Sarapis-worskip  into  the 
fourth  century,  when  Julian  in  his  fourth  Oration  said : 

One  Zeus,  one  Hades,  one  Helios,  is  Sarapis. 

"  That  which  has  preceded  them  is  also  that  which  has  created  them." — 
Havet. 

Irenaeus  mentions  in  succession  Kerinthus,  Ebionites,  Mko- 
laitans. — Lipsius,  7,  44.  But  his  order  is  not  chronological. 
The  Ebionites  and  Nikolaitans  seem  to  have  been  before  or 
about  the  time  of  Kerinthus,  as  far  as  Christianism  is  con- 
cerned ;  in  the  times  of  lessaian  ascetics.  They  were  not  all 
Galileans. — Compare  Mark,  iii.  7,  Luke,  iv.  14,  xiii.  1,  xxiii.  6, 
xxii.  59,  Mark,  i.  39,  xiv.  70,  Matth.  iv.  12,  23.  When  Lucian 
speaks  of  the  Galilean  walking  the  air  up  into  the  third  heaven, 
baptizing  the  people,  and  ransoming  them  from  the  sinful  re- 
gions (compare  the  resurrection  doctrine,  and  Menander's 
promise  that  his  disciples  would  never  die)  we  may  be  sure 
that  the  Nazarenes,  Iessaians,  and  Ebionim  were  proximate  to 
John  the  Baptist  and  to  the  Galileans.  The  statement  in  Acts, 
viii.  9,  about  the  Samarian  Magus  was  not  put  there  for  noth- 
ing !  Justin  Martyr  (cap.  85,  page  91.  Trypho),  who  lived  in  or 
near  Sichem  in  Samaria,  says  that  the  demons  yielded  to  the 
name  Iesua  used  in  Exorcism.1 — Acts,  v.  16  ;  x.  38  ;  Mark,  v.  13. 
They  surrendered  to  the  Iessaean  name,  as  Josephus  says  the 
devils  did  to  Essenes.  The  temples  of  Asklepios  the  healing 
god  in  these  times  were  thronged  by  the  sick.  Salvation 
meant  cure  of  body  and  soul.  In  the  temple  of  Asklepios  the 
sick  awaited  the  nightly  visits  of  the  god.  Lucian  the  Syrian 
knows  that  the  strongholds  of  the  Christiani  are  in  Syria, 
Palestine  and  Asia  Minor.  Justin  the  Samarian  mentions  two 
villages  of  Samaria,  Gitton  and  Kappateia,  the  homes  of  Simon 
and  Menander  his  disciple,  both  '  magicians.'  The  latter  prac- 
tised his  art  in  Antioch.     He  knows,  moreover,  one  Markion  of 

1  Of  course  the  Magus  had  the  repute  of  casting  out  demons ;  but  what  need  to 
bring  him  in  unless  to  direct  attention  to  the  Magus,  or  to  the  Healer  ! 


THE  NAZARENES.  463 

Pontus.  The  disciples  of  all  these  are  called  Christiani.  And 
we  know  not  how  to  resist  the  conclusion  that  the  definite 
statement  gives  the  only  historical  clue;  that  the  Gnostics  of 
the  half-heathen  Samaria  were  in  fact  the  first  Christiani ;  and 
that  Simon  Magus  is  the  legendary  representative  of  their 
mysteries  and  their  theosophy.  Simon  Magus  is  represented 
as  the  Great  Power  of  God ;  but  in  Hippolytus,  vi.  19,  the  rep- 
resentation is  of  him  as  Son,  so  that  it  would  seem  that  Simon 
the  Magus  had  (as  a  Gnostic)  claimed  for  himself  the  very 
position  that  the  New  Testament  assigns  to  Iesoua  and  the 
Logos. — Antiqua  Mater,  254-258  ;  Trypho,  85.  It  may  be  sup- 
posed that  old  Samaritan  beliefs  about  the  Messiah  were  in 
some  way  blended  with  that  current  of  Gnostic  teaching  of 
which  the  fountain  head  was  Simon  the  Great  One.  It  was 
admitted  (by  Dr.  Edersheim)  that  Samaria  was  in  many  re- 
spects a  soil  better  prepared  for  the  divine  seed  than  Judaea. 
Justin  testifies  to  the  existence  before  and  during  his  time  of 
Christiani  who  held  the  doctrines  of  Menander,  the  disciple  of 
the  'Great  One.'  If,  as  on  the  evidence  before  us,  we  believe 
our  present  Gospels  and  the  Acts  date  from  the  period  between 
Justin  and  Irenaeus  (or  after  a.d.  160),  then  their  pictures  of 
Samaritans  and  Syrophenicians  acquire  a  new  and  peculiar  in- 
terest.1 It  is  clear  that  Tertullian  has  no  liking  for  Paul  and 
his  third  heaven.2  Combining  the  representations  of  Lucian 
with  what  is  known  of  the  mixed  religious  life  of  Syrian  Pales- 
tine he  seems  to  have  his  eye  upon  that  form  of  Christianity 
which  was  earlier  than  the  orthodox  Christianity  of  Justin  and 
the  Church  Fathers,  a  Hellenic,  Gnostic,  Gentile  Christianity, 
in  which  there  was  little  but  the  mere  name  Christus  to  remind 
of  the  current  beliefs  of  Judaism.  Originating  amidst  heathen 
and  Jews  the  new  doctrine  contemned  the  faith  of  both  and 
aimed  at  the  establishment  of  a  new  mystery.  It  spread 
through  Samaria  and  Galilee,  the  Decapolis,  the  coasts  of  Tyre 
and  Sidon ;  and  at  the  time  of  Lucian  Antioch  was  the  great 
centre  of  its  propagandist  activity,  whence  it  had  spread  through 
Asia  Minor.  So  bold,  an  innovation  must  have  been  accom- 
panied with  many  extravagancies  and  with  a  boundless  en- 
thusiasm, which  sufficiently  explains  the  strictures  of  Lucian. 
It  is,  we  must  believe,  Gnostic  apostleship  that  he  had  in  view 

1  Antiqua  Mater,  258. 
'  Ant.  Mater,  236,  237, 


464  THE  GEEBERS  OF  HEBRON. 

in  Lis  description, — that  apostleship  which  was  to  be  dignified 
with  the  name  of  Paul,  and  from  which  that  of  Simon  Magus 
was  finally  dissociated.1  Before  a.d.  150  no  book  of  the  New 
Testament  was  termed  '  scripture '  or  believed  divine  and  in- 
spired.2 Lucian,  born  about  120  writes  (after  a.d.  165),  men- 
tioning* the  Christians,  that  their  leader,  who  was  at  all  events 
the  Great  Man,  was  crucified  in  Palestine. — Lucian,  Peregrinus, 
11.  This  statement  has  the  effect  of  a  date  which  there  is  no 
going  back  of.  But  Lucian  does  not  mention  the  time  when 
the  crucifixion  doctrine  was  put  forth.  His  mention  of  it 
shows  that  it  was  probably  not  very  ancient.  With  regard  to 
the  apostles  and  their  memorabilia,  this  means  (considering 
that  the  Saints  took  Messianism  out  of  Isaiah,  xi.  1,  Dan.  ix. 
26,  Zachar.  vi.  12,  Micah,  v.  2  and  the  earlier  treatises  in  the 
Kabalist  work  Sohar3)  nothing  more  than  that  the  words  cited 
formed  part  of  that  floating  mass  of  tradition  and  of  doctrine 
brought  forward  at  the  worship  of  the  First  Day  of  the  week, 
and  which  was  assigned,  for  want  of  any  ascertained  author- 
ship, to  the  propagandists  of  the  new  order  of  things.  The 
rite  of  the  loaf  and  the  cup  was  used  in  the  rites  of  Mithras. — 
Antiqua  Mater,  119.  Dunlap,  Sod,  II.  120,  refers  to  the  iden- 
tification of  Christ  with  Mithra  and  the  Sun,  while  Justin 
Martyr  and  Tertullian  found  the  Eucharist  in  the  Mysteries  of 
Mithra. 

Behold,  I  show  you  a  Mystery! — 1  Cor.  xv.  51. 

'  Antiqua  Mater '  thinks  that  early  Christianism  partook  of  the 
sentiments  of  the  initiated  in  the  Mysteries.  See  Antiqua 
Mater,  113-117.  It  is  the  Apologist  himself,  then,  who  in  his 
ignorance  of  a  '  Luke '  or  a  '  Paul '  and  of  any  source  but  cer- 
tain anonymous  note-books,  points  the  historical  inquirer  to 
the  Mysteries  of  Mithras  for  the  origin  of  the  rite  in  question. 
— ibid.  119.  But  where  Mithra  was  (at  the  beginning  of  the 
Christian  era)  there  came  the  Budhist  Missionary  proclaiming 
the  loveliness  of  Budha's  teaching  and  a  Christianity  identical 
with  that  in  Matthew,  v.  39-48 ;  vi.  19-34 ;  vii.  12.  Whether 
our  Evangelists  borrowed  from  the  description  of  Apollonius 
of  Tyana,  or  not,  there  \s  no  reason  to  doubt  that  to  the  readers 

1  Ant.  Mater,  260. 

s  Davidson,  Intr.  to  New  Test.  IT.  520. 

3  parenthesis  insertion,  not  by  the  author  of  Antiqua  Mater,  118. 


THE  NAZARENES.  465 

of  Philostratus  such  an  incarnation  of  the  Divine  in  Asia  Minor 
two  centuries  before  was  as  credible  as  the  analogous  incarna- 
tion in  Palestine  at  a  like  distance  of  time  to  the  Christian!1 

Justin  Martyr  had  read  (Justin,  p.  100)  something  very  like 
our  Evangels,  and  (p.  94)  has  '  justification  by  faith.'  He  got 
this  idea  from  Genesis,  xiv.  G.  He  has  (pp.  102,  103,  105,  110, 
141)  Matthew  in  the  main,  especially  the  first  chapters.  He 
apparently  quotes  Luke,  i.  35,  x.  22  and  Matthew,  i.  21,  on 
pages  148,  161,  and  Matthew,  xxvii.  42,  on  page  149.  Justin  in 
his  first  Apology  (B),  p.  151,  says :  David  one  thousand  five 
hundred  years  before  Christos,  being  born  man,  was  crucified. 
Jules  Oppert  (—Salomon  et  ses  successeurs,  p.  96)  makes 
David's  reign  begin  B.C.  1058.  So  that  Justin  rather  expanded 
a  little!  Then,  again,  Justin  uses  the  word  "graphai"  with 
but  one  exception  of  the  Old  Testament  scriptures."  The  books 
of  the  New  Testament  were  not  generally  quoted  as  scripture 
(graphai)  until  after  the  time  of  Justin  Martyr.  The  three 
words  Ecclesia,  Graphai,  Eucharistia  certainly  do  not  suggest 
the  earliest  period  of  the  Christian  community,  for  institutions 
require  time  to  create.  In  fact  nothing  in  first  and  second 
Epistles  to  the  Corinthians  suggests  anything  other  than  a 
completed  Church  or  a  large  number  of  separate  Christian  or 
Ebionite  synagogues  in  all  the  Eastern  Mediterranean  from 
Rome  and  Achaia  to  Syria.  Paul's  entire  style  and  purport 
of  his  Epistles  would  make  one  think  that  the  evangels  had 
never  yet  been  known,  or  left  far  behind.  Paul's  subjects  and 
his  way  of  treating  them  appear  in  some  things  suited  to  a.d. 
150 ;  for  even  Justin  felt  the  need  of  some  proof  that  Iesous 
was  the  Messiah,  while  Paul  feels  absolved  from  everything  of 

1  Antiqua  Mater,  2G3. 

'-'  Justin,  p.  159,  has  hi  yap  raU  Moxre'ios  ypa^aU.  The  'memoirs,'  he  says  p.  164,  are 
called  "  euangelia."  Justin,  p.  47,  uses  the  expression  17  ypa-^h  cntixaivet  of  Abrahm's  jus- 
tification by  his  faith. 

Gnosis  was  before  Christ,  and  Simon  was  not  the  first  of  the  kind.  Jewish  gnosis 
was  a  part  of  the  tradition  (kabalah)  older,  at  all  events,  than  Simon.  Irenaeus  has 
this  order  :  "  Simon,  Menander,  Saturnin,  Basilides."  Irenaeus  called  Simon  the  source 
and  root  of  all  the  haeresies  (sects).  Karpokrates,  in  Irenaeus,  follows  Basilides  ;  then 
follow  in  succession  Kerinthus,  Ebionites,  Nikolaitans,  Kerdon,  Markion. — Lipsius,  47. 
Karpokrates  was  a  gnostic— ibid.  109.  Kerinthus  was  like  Karpokrates  ;  and  held  the 
<  'hristos  on  high  ;  the  world  made  by  angels  ;  the  adherence  in  part  to  Judaism  ;  that 
one  of  the  angels  that  made  the  kosmos  gave  the  Law. — ibid.  1 15.  Kerinthus  is  closely 
connected  with  Karpokrates,  and  his  Judaism  or  Ebionism  strongly  emphasised. — ibid. 
116.  The  gnosis  is  with  Kerinthus  and  Karpokrates.— ibid.  117,  118,  119.  Matthew, 
iii.  16,  17. 

30 


466  THE  GHEBERS  OF  HEBRON. 

the  sort !  The  work  had  been  done  by  others  !  Henceforward, 
he  could  expatiate  upon  the  effects  and  results  of  the  '  Cruci- 
fixion of  the  Saviour.'  But  what  faith  can  be  put  in  writings 
that  claim  that  "  Paul "  saw  Iesous  outside  the  Damaskus  Gate, 
long-  after  the  Crucifixion,  which  "Paul"  admits  had  taken 
place  ?  The  strongest  evidence  against  the  commonly  received 
date  of  Paul's  epistles  is  the  use  of  the  word  '  graphais.'  But 
the  Paulinist  writer  had  before  him  the  prospect  of  an  enlarge- 
ment of  the  Jew-Christian's  sphere  of  action, — a  translation  to 
a  broader  mission,  a  transfer  from  Sion's  hill  at  Jerusalem  to 
the  Capitol  or  the  trastevere  at  Borne.  "  The  enlarged  con- 
ception that  Paul  had  formed  of  the  mission  of  Jesus  neces- 
sitated an  enlarged  conception  of  his  nature  "  (Jesus  of  Hist, 
p.  366).  The  central  point  in  Justin's  theology  is  the  deified 
Logos  who  was  the  Son  of  God. — Antiqua  Mater,  158. 

The  orient  has  always  possessed  individuals  preeminent 
for  their  intellect.  At  Antioch,  in  Iturea,  Bashan,  Galilee,  or 
Kokaba,  Messianic  evangel  or  evangels  must  have  been  in  ex- 
istence before  our  evangels  of  Matthew,  Mark,  Luke  and  John, 
and  perhaps  afforded  suggestions  on  which  the  later  gospels 
could  have  been  based.  This  seems  to  follow  from  what  we 
find  in  the  writings  of  Justin  Martyr  who  knows  much  of  what  is 
found  in  Matthew,  yet  neve?'  mentions  Matthew's  Gospel.  Prob- 
ably because  it  was  written  about  the  time  of  the  circumcision 
controversy  or  later.  The  inference  is  obvious  ;  since  Justin 
uses  the  word  '  euangelion '  and  Matthew  never  uses  the  word 
circumcision.  Now  we  have  from  a.d.  160  back  to  a.d.  115  a 
period  in  which  may  have  appeared  the  Gospel  of  the  Naza- 
renes,  the  Gospel  of  the  Hebrews,  Gospel  of  the  Egyptians, 
Gospel  of  Peter,  and  other  forms  of  the  Gospel  of  the  Hebrews 
and  '  the  numerous  gospels  current  in  the  early  Church.' — 
(Supernat.  Rel.  I.  272).  The  Gospel  according  to  the  He- 
brews, with  modifications  certainly,  but  substantially  the 
same  work,  was  very  widely  circulated  throughout  the  early 
Clmrch, — among  the  Nazarenes,  Ebionites,  Hegesippus,  Pa- 
pias,  (and  according  to  the  best  critics)  the  author  of  the 
Clementine  Homilies,  Karpocrates,  and  Kerinthus. — Supernat. 
Rel.,  I.  420,  421  quoting  30  authorities  to  support  its  opinion. 
There  were  native  Palestine  Messianic  narratives  carrying  an^ 
Eastern  stamp,  an  Eastern  bias  and  flavor  of  the  marvellous. 
Take  all  the  '  haeresies '  that  Lipsius   mentions  (say,  about 


THE  NAZARENES.  467 

thirty-five  '  haereseis,')  they  first  sprung-  from  the  Jewish  ;/<><'>- 
sis,  not  from  the  Christianism  of  the  Four  Gospels.  No  one 
could  have  derived  the  Gnosticism  of  Basileides  and  Oualen- 
tinos  from  the  Christology  of  Matthew,  Mark,  Luke,  and  John. 
When  the  learned  Jews,  such  as  Philo  and  the  writers  of  the 
earliest  books  of  the  Sohar,  ceased  to  believe  the  Hebrew  bib- 
lion  literally  (Origen  and  Justin  used  the  allegorical  interpre- 
tation, not  understanding  the  words  in  their  literal  meaning. 
— Contra  Celsuni  V.)  the  gnosis  encouraged  to  the  publication 
of  gnostic  utterances,  that,  starting  in  Philo's  time  (perhaps 
even  earlier),  proceeded  to  the  lengths  attained  in  the  Gnosis 
of  Simon  Magus,  Menander,  Basileides  and  Oualentinos.  But 
from  that  the  Church  had  less  to  fear  than  from  the  views  of 
the  Ebionites,  Saturninus,  Karpokrates  and  Kerinthus  ;  for 
the  Roman  Church  could  not  get  out  of  these  last  precisely 
what  it  desired,  and  the  spread  of  Christianism  in  '  Asia '  was 
so  great  that  the  Boman  Party  foresaw  the  advantage  that 
would  accrue  from  an  organized  control  of  Christian  religion-' 
ists  in  the  countries  subject  to  Borne.  Irenaeus,  Hippolytus, 
Tertullian,  Epiphanius,  Philastrius  and  Theodoret  write  at 
them.  But  the  Christianism  of  Palestine  continued  to  be  pe- 
culiar down  to  the  death  of  Hieronymus  in  420  ;  and  the  sect 
of  the  Markionites  was  not  entirely  extinct  in  the  tenth  century. 
That  Iesu  was  the  son  of  Ioseph  and  Maria  appears  (?)  to  have 
been  the  old  belief. — Antiqua  Mater,  217 ;  Irenaeus,  I.  xxv.  ; 
Clemens  Alex.  Strom.  3.  2.  5.  But  this  is  not  so  certain.  The 
Saviour  was  primarily  a  spirit,  not  a  man.  The  Iesseans  were 
communists,  made  no  swords,  had  neither  gold  nor  silver ;  but 
they  healed  the  diseased  ( — Philo,  The  Virtuous  also  free,  12). 
In  Acts,  iii.  6,  Peter  denies  having  any  silver  and  gold  but 
Peter  heals  the  lame  and  sick. — Acts  ix.  33.  The  Essenes 
were  "those  who  free  the  possessed  with  devils  from  their  hor- 
rors, so  clearly  expelling  apparitions  by  enchantments.  And 
I  need  not  mention  these  things,  but  all  know  the  Syrian  from 
Palestine,  the  Sophist  (i.e.  cheat)  in  these  things,  how  many 
Avith  epileptic  fits  and  rolling  their  eyes  towards  the  moon  he 
has  taken  and  with  their  mouths  filled  with  foam  he  yet  raises 
up  and  sends  (them)  away  Avell  delivered  from  the  horrors  for  a 
great  sum." — Lucian,  philopseudes,  16.  By  the  name  of  this 
very  Son  of  God,  first-begotten  of  all  creation,  every  devil  is 
exorcised  and  overcome. — Justin  Martyr,   Trypho,  85,  p.   91. 


468  TEE   GEEBERS  OF  EEBRON. 

Four  thousand  Icssenes  were  in  the  Desert  living  in  Eastern 
Monachism,  "  curing'  the  sick,  curing  the  sick  "  (as  the  Codex 
Nazoria  says).     Using  the  properties    of  herbs  and  mineral 
substances,  they  were   called  the  Asaioi  (and   Iessaioi)  the 
Healers ;  from  Asia  or  Asaia  meaning  physician.     Josephus 
mentions  demon-expellers  that  exercised  their  art  among  the 
Jews.     So  does  Justin,  p.  91  ;  Matt.  ix.  12.     But  the  Nazoria 
who   continued  to  be   followers  of  the    Great   Baptist  were 
still  at  Basra  in  the  year  1042,  and  (like  the  Disciples  of  John 
mentioned  in  Acts,  xix.  2,  3)  knew  nothing  about  Iesu  the 
Nazoraios ;    or  else    regarded  him  as  a  false  Messiah.     The 
identification  of  Iesu  the  Nazorene  with  the  sect  of  the  Baptist 
Nazorenes  (Matthew,  iii.  13,  16)  carries  along  with  it  the  in- 
convenient consequence  that  the  Nazarene  followers  of  John 
seem  to  have  not  recognised  him,  and  in  some  cases  (see  Co- 
dex Nazoria)  to  have  rejected  him.     Moreover,  when  Apelles 
denied  that  the  Christos  had  a  human  body,  but  supplied  him- 
self from  the  elements  (in  sidereal  orbs)  with  a  real  body  he 
negatives  the  man  Iesu  in  toto  disbelieving  his  very  existence. 
Apelles  and  Markion  both  deny  the  nativity  and  the  human 
nature  of  the  Christos.— Harnack,  Apellis  Gnosi  Monarchica, 
p.  81.     The  older  the  Gnosis  so  much  the  more  '  doketic '  its 
idea  of  Christos.— ibid.  81 ;  Zahnii  (Ignatius  v.  Antiochien)  p. 
399.     The  descent  of  Hermes  (the  Logos)  taking  on  a  human 
form,  the  death  of  the  Adon,  the  death  of  Herakles,  the  death 
of  Krishna,  the  avatars  of  Seth,  were  so  many  suggestions  to 
the  Evangelist  authors.     The  real  Sabians  (of  the  Koran)  were 
a  Christian  sect  that  dwelt  in  the  marsh  districts.— Chwolsohn, 
I.  141,  142.     Aeschylus,  Choephorae,  1,  addresses  Hermes  as 
Saviour  ;  and  Saturninus  regards  the  Salvator  as  incorporeal, 
merely  appealing  as  if  a  man. 

A  Latin  writer  has  said  '  nemo  repente  turpissimus  fuit.' 
No  entire  change  is  apt  to  be  sudden.  When  the  Nazarenes 
were  called  Christians  at  Antioch  first,  it  was  not  their  first  taste 
of  the  gnosis.  That  they  brought  along  with  them  to  Antioch  ; 
for  the  Nazoria  of  the  Jordan,  the  sect  of  John,  believed  in 
Eons,  and  the  Old  Testament  in  "  us  "  (Gen.  i.  26  ;  iii.  22  ;  xi.  7) 
includes,  by  implication,  all  the  "  Powers,"  thrones,  domin- 
ions, rulers,  and  "  Archai."  So,  too,  in  Irenaeus,  I.  xxii.,  Satur- 
ninus lets  the  Seven  Archangels  say:  Faciamus  hominem 
ad  imaginem   et   similitudinem   nostram  (in   our  image   and 


THE  NAZAMEJNE8.  469 

similitude).  Dan.  x.  13,  points  to  these  principes  of  Angels. 
But  Saturninus  said  the  word  Saviour :  this  Avas  the  turning 
point  at  Antioeh ;  for  he  lived  there,  and  there  they  were  first 
called  Christians  ;  Kerinthus  was  there  also  ;  he  too  speaks  of 
the  Christus.  We  have  now  got  back  to  where  Saturninus  does 
not  mention  Iesu  at  all,  because  he  demonstrated  that  the 
Saviour  is  Unborn. — Irenaeus  I.  xxii.  Gabriel  belonged  to  the 
Seven  Princes  or  Great  Archangels  of  the  God  of  the  Jews ; 
which  was  not  completely  what  Saturninus  wanted ;  so  he  in  his 
system  lets  the  Saviour  Christos,  on  account  of  the  hostility  of 
these  very  Principes  to  his  own  '  Superior  Father,'  come  to  the 
"  destruction  "  of  the  God  of  the  Jews  and  the  saving  of  the 
good.  We  have  a  remarkable  confirmation  of  this  portion  of 
the  theory  of  Saturninus  in  the  Codex  Nazoria  which  handles 
this  point  just  as  it  was  treated  in  the  first  century  and  by 
Saturninus : 

Woe  unto  you  Nazuria  whom  Seven  Planets  have  undermined  (caused  to 
waver)  in  the  world. — Codex  NazGria,  III.  66,  Xorberg.  But  Rev.  i.  12,  16,  v.  6 
liki-s  the  Seven  Planets. 

Other  passages  to  the  same  effect  are  I.  104  ;  II.  256 ;  III.  42, 
46,  56,  64,  67  ;  and  Matthew,  xxi.  25,  26,  32,  Syriac ;  where  the 
question  is  put  to  the  Jews : 

The  Baptism  of  John,  was  it  from  the  heavens  (shemin)  ? 
All  held  John  himself  as  a  prophet ! — Matthew,  xxi.  25,  26. 

I  go  through  the  water,  mine  Elect,  come  near.  Who  has 
denied  the  Name  of  Life  (Ahiah,  chaiah,  Iachi,  Iachoh,  Iahoh) 
shall  undergo  the  second  death.  This  is  the  word  of  the  Mes- 
senger of  Life,  who,  preaching,  thus  explicitly  addressed  his 
lovers  :  My  Elect,  submit  your  heart,  attend,  wash,  cleanse, 
and  recreate  your  mind  by  Justice. — Codex  Nazoria. 

"  John  came  to  yon  in  the  path  of  Justice.1' — Matthew,  xxi.  32. 

The  place  which  the  Lords  occupy  is  the  place  in  which  the 
good  abide  ;  and  in  the  place  which  the  Lords  possess  there  is 
nothing,  there  is  nothing  vicious  or  untrue,  neither  does  its 
own  sun  set  upon  this  place  nor  are  the  rays  of  its  own  Light 
darkened  (obscured).  Life  was  in  the  land  of  light,  from  Life 
water '  existed,  from  water  splendor  came  forth,  from  splendor 

1  Genesis,  ii.  10.  Water  was  in  the  Garden  of  the  Adon.  "  From  the  Sun  comes 
rain,"  the  water  of  life.     All  oriental  Gnosis  ! 


470  THE   GHEBERS  OF  HEBRON. 

issued  light,  from  light  the  Angels  sprung,  the  Angels  who 
standing,  celebrate  the  Life.  Life  has  not  built  the  house  in 
which  you  now  stay.  And  the  Seven  Planets  who  now  dwell 
in  it  shall  not  ascend  into  the  land  of  light. — The  Codex  Na- 
zoria. 

The  Chaldaeans  and  Phoenicians,  besides  the  Old  Bel  (the 
Father,  Athik  iomin,  or  Ancient  of  days),  had  the  doctrine  that 
this  Ancient  had  a  Son  (Bel-Mithra,  "  Belus  Minor,"  called 
also  Iao,  which  was  his  mysterious  Name,  and  called  the  Seven, 
Sabaoth).  His  emblem  in  the  Jewish  Temple,  in  the  adytum 
or  holy  of  holies,  was  the  Candlestick  with  Seven  Lamps  which, 
according  to  Philo  Judaeus,  were  symbols  of  the  Seven  Wan- 
dering Stars.  The  Seven  Planets  therefore  (planeta  being 
feminine)  have  the  feminine  plural  ending  in  6th,  Sabaoth, 
the  Seven,  in  the  right  hand  of  the  Mighty  Fireangel  Gaba- 
riel  (Gabriel). — Kev.  i.  13,  16.  Another  name  for  this  hidden 
Power  of  God  was  '  Intelligible  Light '  (Mind-perceived  Light), 
and  still  another  name  Ihoh  (Iahoh),  the  Jewish  ineffable 
Name  (in  4  letters),  meaning  Life  !  The  Old  Father  (according 
to  the  Chaldean  gnosis)  has  a  Son  who  is  the  Light  and  Life  of 
the  world,  the  Logos  of  Philo  and  St.  John.  And  this  Nazo- 
rene  King,  this  Saviour  Christos,  Saturninus  saw  in  the  spirit, 
'  ascending  on  high  (avw)  and  lifting  the  souls  up  to  the  Intel- 
ligible world  ; ' — '  the  Unspoken  Mystery  about  which  the 
Chaldaean  raved,  bringing  up  the  souls  through  him.'  They 
burned  incense  to  the  Sun,  Moon,  and  Planets. — 2  Kings,  xxiii. 
5.  For  a  short  time  they  were  called  Iessaei  (Essene  Healers), 
— before  the  Disciples  began  to  be  called  Christianoi. — Epi- 
phanius,  I.  116,  117,  ed.  Petavius.  For  before  the  Sun  rises 
they  utter  none  of  the  uninitiated  but  certain  ancestral  pray- 
ers, as  if  beseeching  him  to  ascend ! — Josephus,  Wars,  II.  7. 
Another  name  for  the  Saviour  Power  was  Iesua !  Life  con- 
sidering in  secret  with  itself  determined  in  secret  to  call  forth 
a  Son,  and  him  when  begotten  He  placed  in  Jordan  of  Living 
Water  sprung  from  Life  and  endowed  him  with  Justice. — Codex 
Nazoria,  II.  116,  117.  The  Christians  send  Iesu  to  John  to  be 
baptized  in  the  ordinary  way.  And  there  is  a  question  whether 
our  Bassora  Nazarenes  were  not  the  disciples  of  the  Nazoraioi 
and  Ebionites.  The  name  is  ancient  and  the  name  of  a  peo- 
ple. More  recently  the  name  Nabatheans  was  added.  The 
Ebionites   and  Nazarenes  for  a  long  time  inhabited  a  place 


THE  NAZARENES.  471 

between  Syria  and  Egypt,  a  desert ;  it  was  called  Nabathaea. — 
Preface  to  Codex  Nazoria,  p.  5.  Ami  the  Baptist  was  in  the 
deserts  until  the  day  when  he  showed  himself  unto  Israel. — 
Luke,  i.  80.  Further,  at  the  Baptism  of  the  Iesu  the  earliest 
gospel  lets  Jordan  roll  a  sheet  of  lire  between  its  banks. 

Quid  est  quod  arctum  circulum 

Sol  jam  recurrens  deserit 

Christusne  terris  nascitur 

Qui  lucis  auget  trainiteni. — Christian  Hymn,  in  Rambach,  I. 

The  very  thing  which  is  now  called  religio  '  Christiana '  the 
Ancients  had. — St.  Augustin.  This  is  the  gnosis.  The  seed  of 
life  is  much  and  superabundant  in  the  mind-perceived  (world). 
— Julian,  iv.  p.  140.  The  Logos  of  the  God  is  the  Salvator  om- 
nium (as  in  the  Apokalypse). — Irenaeus,  III.  x.  p.  254.  Now 
the  Nazorenes  held  that  the  Sun's  nature  is  of  the  nature  of 
the  Seven  Planets  ( — Codex  Nazoria,  II.  34,  35) ;  and  Saturni- 
nus  agrees  with  them.  The  Sabians  venerated  the  number  7, 
the  number  of  the  Sun,  Moon,  and  five  wandering  spheres  of 
heaven  of  which  the  Deity  is  the  Spirit.  The  Sun-god  ap- 
pears as  a  Youth  with  the  ring  of  eternity  in  his  hands.  In 
Revelations,  he  appears  in  the  midst  of  the  Seven  Planets, 
standing  like  a  son  of  man,  holding  in  his  right  hand  Seven 
Stars.  His  visage  was  like  the  Sim  shining  in  its  strength. — 
Rev.  i.  and  Creuzer,  p.  350.  See  the  "  incorporalem  Salva- 
torem  sine  figura,  putative  auteni  visum  hominem  "  of  Satur- 
ninus. 

The  first,  and  the  last,  and  the  Living  One.— Rev.  i.  18. 

This  is  the  Christos  of  the  time  of  Saturninus ;  because  the 
Seven  Stars  are  the  Seven  Angels  who  made  the  world,  and 
this  Christus  or  Iesua  holds  the  keys  of  death  and  life  in  the 
view  of  Saturninus  ; — the  keys  of  death  and  hell,  Rev.  i.  18. 
Irenaeus  does  not  charge  that  Saturninus  or  Kerinthus  held 
that  Christ  us  died.  Consequently,  here  at  about  a.d.  130-135 
the  line  must  be  drawn  between  the  Nazoria  of  John  the  Bap- 
tist and  (not  the  primal  lessaians,  or  Saturninus,  but)  those  that 
assumed  that  the  man  Iesu  was  the  divine  Christos.  When  Ire- 
naeus, I.  xxii.,  writes  of  Saturninus  he  writes  with  a  (licit  (he 
says),  thus  giving  the  doctrine  of  Saturninus  himself ;  but 
when,  in    I.  xxiv.  he  speaks  of  Karpokrates  he  writes  with  a 


472  THE   GHEBERS  OF  HEBRON. 

dicunt  (they  say),  meaning-  the  doctrines  of  the  followers  of  Kar- 
pokrates,  his  successors,  his  school, — or  else  common  report. 
But  the  statement  of  Karpokrates  that  the  soul  of  Iesoua  (son 
of  Joseph)  was  under  the  rjrotection  of  a  Power  sent  down  (e 
coelis  l)  in  order  that  it  might  escape  those  Seven  Angels  (mak- 
ers of  the  world,  one  of  whom  Saturninus  had  previously  said 
was  the  God  of  the  Jews),  that  it  passed  through  all  of  them  (per 
omnes  transgressa  ~)  and  in  all  respects  freed  (from  the  stains  of 
matter)  ascended  to  the  God,  is  to  be  particularly  noted !  But 
they  say  (dicunt)  that  the  soul  of  Iesu  brought  up  in  the  cus- 
tom of  the  Jews  despised  them  (eos,  the  7  Angels)  and  there- 
fore received  powers  (virtutes)  through  which  it  cancelled  the 
passions  inherent  in  men.  The  doctrine  therefore  must  have 
been  that  the  soul  is  a  permanent  vitality  originally  retained 
with  the  God  ( — Wagenseil,  Sota,  72,  73)  and  that  its  resurrec- 

1  The  word  shemaim  (heavens. — Gen.  i.  1),  shemin  (Syriac  Matthew,  xxi.  25; 
coeli),  affords  evidence  of  Gnosis,  for  the  different  heavens  were  peopled  by  various 
gnostic  Powers,  Angels,  and  Lives.  And  there  is  every  reason  to  regard  the  gnosis  ex- 
hibited in  the  Hebrew  biblion  as  only  part  of  that  which  was  then  current.  Karpo- 
krates and  Kerinthus  were  decidedly  Jewish. 

2  We  follow  the  reading  of  Irenaeus  ;  ea  means  ea  anima  (that  soul).  For  the  Iesu 
of  Karpokrates,  in  Irenaeus  I.  xxiv.,  Hippolytus  substitutes  rov  XpioroO,  thus  tamper- 
ing with  the  passage.  The  point  is  whether,  like  Kerinthus,  Karpokrates  distinguished 
between  the  divine  hypostasis  Christos  and  the  man  Iesu.  To  substitute,  as  Hippoly- 
tus does,  '  the  Christ '  for  Iesu,  upsets  the  distinction  on  which  the  gnostics  insisted, 
and  to  which  both  Karpokrates  and  Kerinthus  adhered.  The  reading  of  Irenaeus  is 
therefore  followed  here.  Hippolytus,  in  the  part  relating  to  Karpokrates,  uses  Christ's 
name  twice;  but  Irenaeus  (uses  the  name  Christus)  only  once.  Matthew,  iii.  10,  im- 
plies that  the  Christos  idea  preceded  the  expression  Jesi-Christos  in  point  of  date. 

The  Bbionites  agree  in  opinion  that  the  world  was  made  by  him  who  is  in  very 
truth  the  God,  and  about  the  Anointed  (the  Christos)  they  tell  such  untrue  things  as 
Kerinthus  and  Karpokrates.  They  have  Jewish  customs,  saying  that  they  are  justified 
according  to  the  Law,  and  that  the  Iesu  was  justified  doing  the  Law ;  wherefore  he 
was  named  Christos  (Anointed)  of  the  God,  and  Iesu,  since  none  of  the  others  observed 
the  Law :  for  if  any  other  performed  what  is  prescribed  in  the  Law  he  would  be  the 
Christos ;  and  that  those  who  do  as  he  did  are  able  to  become  Christoi  (Christs)  for 
they  say  that  he  too  is  a  man  the  same  as  all  —Hippolytus.  vii.  34.  Karpokrates  was 
then  a  Jewish  Gnostic  of  the  2nd  century  and  Platonist.  His  gnosticism  was  for  the 
most  part  founded  on  Platonism.  Kerinthus  taught  circumcision  and  to  observe  the 
Sabbath.  When  Irenaeus  I.  xxv.  says  that  those  called  Ebionites  do  not,  in  what 
concerns  the  Lord,  think  like  Kerinthus  and  Karpokrates,  we  should  observe  that 
very  many  Jews,  perhaps  most,  followed  psalm  2nd.  There  were,  however,  two 
divergent  views  among  the  Ebionites,  some  being  little  different  from  Jews ;  the  others, 
per  contra,  used  a  gospel  containing  an  account  of  the  supernatural  conception  and 
birth  of  Iesu.  Some  regarded  him  as  Joseph'  s  son.— Comp.  Lipsius,  Epiphan.  p.  123, 
138.  All  according  to  Hippolytus,  held  Iesu  to  be  the  son  of  Ioseph  and  Maria.— ibid. 
138.  But  Irenaeus  served  as  a  guide  to  Hippolytus  and  Epiphanius,  who  followed 
him  with  partisan  strictness. 


THE  NAZARENES.  473 

tion  unto  the  God  could  ouly  be  accomplished  by  stripping  oh1' 
matter  with  all  its  passions  and  stains, — when  the  purified 
spirit  returns  to  its  God,  like  the  soul  of  Iesu.  This  is  Essen- 
ism  !  The  soul  therefore  (ea  igitur)  which  like  as  that  soul  of 
Iesu  '  (quae  similiter  atque  ilia  Iesu  anima)  can  look  down  upon 
the  Archons  Creators  of  the  world  (potest  contemnere  mundi 
fabricatores  archontas)  can  in  like  manner  receive  powers  for 
operating-  like  results  (similiter  accipere  virtutes  ad  operan- 
dum  similia).  Now  here  Iesu  appears  simply  as  a  superior 
man,  like  the  prophets,  like  John,  Pythagoras,  Plato  and 
Aristotle, — but  carrying  out  to  fulfilment  in  his  own  person  the 
doctrine  of  the  Resurrection.  It  is  evident  (from  Irenaeus) 
that  Karpokrates  had  heard  the  story  of  his  Resurrection 
(apheken  to  pneuma. — Matthew,  xxvii.  50).  But  he  was  not 
yet  reunited  to  the  Power,  the  Virtus,  the  Christos,  according 
to  Karpokrates  (Touch  me  not  ;  for  I  am  not  yet  ascended  to 
the  Father. — John,  xx.  17).  He  was  liberated  from  the  stains 
of  matter!  Markion  was  jdeased  because  he  never  married. 
Even  the  lower  order  of  the  Iessene  monks  must  not  touch  one 
of  the  higher  order.  It  communicated  a  stain  to  his  purity ! 
Thus,  as  it  seems  to  us,  the  step  from  the  Essene  or  Nazorene 
purity  to  not  merely  the  Messiahship  but  the  Ckristosship  (if 
we  may  use  the  expression),  was  taken  by  Philo  in  the  first 
century  of  our  era.  As  a  result  thereof,  behold  the  Ebionites, 
from  whom  the  Church  of  Rome  felt  itself  compelled  to  sepa- 
rate, and  to  class  them  among  the  heretics.  In  a  statement 
about  Karpokrates,  why  does  Irenaeus  drag  in  an  illustration 
of  his  own  apparently  ?  After  relating  in  the  name  of  Karpo- 
krates and  his  sect  that  "  indeed  some  say  that  they  are  like 
Iesu  ;  but  some  in  addition,  that  they  are  in  something  stronger 
than  he  ;  who  are  more  distant  (from  him)  than  his  disciples," 
(Irenaeus  adds)  '  ut  puta  quam  Petrus  et  Paulus  et  reliqui 
apostoli,'  as  for  instance  Peter  and  Paul  and  the  other  apostles. 
This  is  an  intimation  on  the  part  of  Irenaeus  that  these 
apostles  were  really  existent  in  the  first  century  amid  all  the 
terror  and  confusion  in  Palestine  from  the  death  of  Archelaus, 
the  formation  of  the  '  sect,'  of  Judas  of  Galilee  and  his  succes- 
sors, down  to  the  year  60.     In  the  midst  of  his  dissertation 

1  The  word  Christus  does  not  belong  here.  Irenaeus  has  Icsus.  The  fathers 
write  as  if  handling  the  'heretics'  was  for  the  fathers  decidedly  uphill  work,  difficult 
labor  to  successfully  get  round  or  discredit  them. 


474  THE  OHEBERS  OF  HEBRON. 

upon  the  opinions  of  the  followers  of  Karpokrates,  regarding 
the  '  soul  of  Iesus,'  Irenaeus  introduces  a  sarcasm  implying 
that  these  apostles  were  '  there  all  the  while,' — taking  for 
granted  the  very  point  at  issue,  namely,  whether  they  were  any- 
where, from  a.d.  30-60.  We  want  to  know  the  truth  about 
Karpokrates ;  but  the  (doubtful)  statement  is  in  Irenaeus,  I. 
xxiv.  that  the  Karpokratians  had  (calling  themselves  Gnostics) 
certain  painted  images  and  others  fabricated  of  other  material, 
calling  them  the  figure  of  Christ  made  by  Pilate  at  the  time 
when  Iesus  was  among  men,  and  these  they  crown  ;  but  as  he 
connects  this  with  a  certain  Marcellina  who  came  to  Rome  in 
the  time  of  Aniketus  (a.d.  157-168)  it  is  of  no  value  concerning 
the  opinions  of  Karpokrates  himself,  while  it  indicates  the 
partisan  animus  of  Irenaeus.  In  the  first  place,  Karpokrates 
lived  too  long  before  Irenaeus  for  the  latter  to  have  learned 
much  about  him  and  his  doctrine  except  mere  hearsay  testi- 
mony in  regard  to  the  Karpokratians  of  a  later  period,  and,  if 
he  was  so  fortunate  as  to  have  learned  much  about  him,  he 
tells  us  very  little  of  what  he  may  have  known.  As  to  the 
'  dicunt '  (they  say)  of  Irenaeus  this  means  the  Karpokratians 
or  anybody.  It  cannot  be  Karpokrates,  for  then  Irenaeus 
would  have  written  elicit.  If  Saturninus  speaks  of  a  Christos 
and  a  Salvator  (Irenaeus,  I.  xxii.)  he  mentions  no  Iesus.  He 
does  not  recognise  the  man  Iesus  at  all,  although  from  Jewish 
gnosis  he  must  have  known  the  theory  of  an  '  Angel  Iesua.' 
It  therefore  is  open  to  question  (considering  that  Karpokrates 
and  Kerinthus  may  have  lived  from  125  to  145)  whether  Iren- 
aeus argued  from  the  Karpokratians  of  the  time  of  Anike- 
tus back  to  Karpokrates  himself.  The  distinctions  we  have 
pointed  out  enter  into  the  progress  of  the  dogma,  into  the 
very  essence  of  the  controversy.  There  was,  perhaps,  a  time 
when  the  names  '  Angel  Iesua '  and  Christos  and  Messiah 
were  known,  and  the  name  Iesous  yet  unspoken ;  it  is  not 
probable  that  any  one  would  have  added  to  Iesous  the  title 
Christos  or  Messiah  unless  these  names  and  titles  had  been 
known  from  an  earlier  period ;  and  the  time  of  Saturninus 
and  Menander  (to  judge  from  the  accounts  in  Irenaeus)  has  a 
weird  look  as  if  at  that  time  the  name  Nazori  a  was  well 
known,  but  not  the  name  '  Iesu  Nazori.'  There  is  Iesi  (Jesse) 
David's  father,  and  Iesi  in  Isaiah,  but  no  Iesi  Nazoraios  or 
Nazori  there.     But  (for  all  we  know)  the  name  of  the  '  Angel 


THE  NAZARENES.  475 

Iesua  '  coupled  with  that  of  the  Iessaians  (Healers)  may  have 
aided  in  giving-  rise  to  rumors  of  a  man  Iesu  who  was  a 
Healer  and  saved  others  (Matthew,  xxvii.  42),  who  was  reported 
in  the  excitable  and  gnostic  orient  to  have  risen  from  the 
dead  and  fulfilled  the  popular  belief  in  the  doctrine  of  the 
Resurrection.  The  Sibylline  Books,  Astrology  (the  Star  seen 
by  the  Magoi),  and  Revelation,  xii.  1,  2,  show  that  a  prophetic 
intimation  of  the  man  born  of  a  Virgin,  was  found  in  the 
heavens,  inscribed  among  the  stars  for  the  benefit  of  the 
Sabians,  Christians,  and  astrology. 

Irenaeus,  I.  xxvi.  says  of  his  (late)  Ebionites  that  they  use 
only  the  Gospel  of  Matthew  and  adore  Jerusalem  as  the 
House  of  God.  Matthew,  xxiii.  37,  Luke,  xiii.  34,  sufficiently 
identify  Matthew's  Ebionim  as  the  Ebionites  of  Irenaeus,  I. 
xxvi.  There  is  a  wide  gulf  between  argument  and  proof,  as  the 
author  of  the  Pauline  Epistles  shows.  This  famous  writer  ar- 
gues upon  the  basis  that  Iesu  was  crucified.  He  brings  no 
proof  of  the  existence  of  Iesu  or  the  '  crucifixion  of  the  Chris- 
tos,'  thus  oioenly  acknowledging  that  (as  Luke  said)  others  had 
preceded  him  in  this,  others  had  done  the  work  already. 
Therefore  it  is  argument  alone,  not  proof  of  the  alleged  facts  ; 
and,  more  than  all,  it  shows  that  the  Paulist  was  a  witness 
from  the  second  century,  like  the  Four  Evangelists,  Papias, 
and  Hegesippus.  So  much  for  argument !  The  passage  in 
Colossians,  i.  16  mentions  that  '  in  the  Christos  were  all  things 
created  in  the  heavens  and  on  the  earth,  the  seen  and  the  un- 
seen, whether  Thrones,  or  Lords,  or  Archai  or  Powers,  all  of 
them  mentally-perceived  Gnostic  Powers.  '  For  even  if  there 
are  what  are  called  Gods  whether  in  heaven  or  on  earth,  as 
there  are  Gods  many  and  Lords  many.' — 1  Cor.  viii.  5.  Colos- 
sians, ii.  18,  warns  against  the  "  worshipping  of  Angels."  This 
was  warning  enough  to  the  Nazoria  of  the  Codex  Nazoria. 
Now  the  Pauline  writer  is  on  a  basis  of  ascertained  facts.  The 
Codex  Nazoria,  I.  282  reads,  '  Abel  Mana  most  splendid  of  all 
the  Autara  '  (Genii,  Angels),  and  again :  The  place  which  the 
Lords  occupy  is  the  place  in  which  the  good  abide. — Cod. 
Nazoria,  II.  56  ;  II.  304.  '  Adore  the  Lords.' — Codex  Nazoria 
III.  46,  47.  The  Great  King  of  Glory  is  Lord  of  all  the  worlds 
of  light,  higher  than  all  the  Autara  (Genii,  Powers),  Aloha  over 
all  of  them,  King  of  Kings,  and  Supreme  Lord  of  all  the 
Kings.     .     .     .     Codex  Nazoria,  I.  pp.  6,  19,  mentions  the  Au- 


476  TEE  GEEBERS  OF  EEBRON. 

tara  (Powers,  Genii)  and  Kings.  The  Kings  are  created  from 
the  Exalted  King-  of  Light  their  Lord. — ibid.  I.  18.  The  King 
rejoices  in  the  Sons  of  Light. — ibid.  I.  20.  Gabriel  the  Mes- 
senger is  called  Abel  Ziua  (see  zio  =  fulgor ;  Greek  Zeus, 
Sios). — ib.  I.  22.  Some  of  them  will  worship  Angels  of  fire 
(Malaka  di  nura). — ibid.  I.  114.  Not  only  does  the  Codex 
Nazoria  confirm  1  Corinthians,  viii.  5,  in  regard  to  the  Naza- 
rene  belief  in  and  worship  (Colossians,  ii.  18 ;  i.  16)  of  Angels 
and  Lords  on  hig'h,  but  it  suggests  that  the  original  source  of 
the  Codex  Nazoria  was  perhaps  as  early  as  the  last  part  of  the 
third  century  and  that  possibly  it  may  or  may  not  have  re- 
sembled the  "  Hebrew  Matthew "  which  St.  Jerome  found 
among  the  Nazarenes  of  Palestine  in  the  last  part  of  the  fourth 
century  and  seems  to  be  shy  of  it,  as  something  destructive. 
In  some  degree  this  description  (coming  from  a  partisan  of  the 
Roman  Katholic  Church)  tolerably  fits  the  first  two  of  the  three 
volumes  of  the  '  Codex '  Nazoria  ('  Nazaraeus ')  published  by 
Norberg  in  1815.  These  Nazorians  claimed  John  the  Baptist 
as  their  founder,  and  were,  very  likely,  Ebionites  who  lived  in 
the  Transjordan  districts  as  far  as  the  Euphrates.  They  ad- 
dressed the  Messenger  of  Life  as  '  Malcha  di  Autara '  just  as 
the  Jews  addressed  in  the  Sohar  the  Angel  Metatron  as 
'  Malcha  di  Malachim,'  King  of  the  Angels.  Angels  came  and 
ministered  to  him. — Matthew,  iv.  11.  All  the  Autara  having 
been  called,  the  Lord  of  Greatness  descended  with  the  Messen- 
ger of  Life  into  the  Jordan  to  administer  baptism  to  the  Mes- 
senger of  Life ;  the  Lord  Jordan  becomes  excited.  Then  the 
Lord  of  Greatness  says  :  Be  quiet  Jordan,  that  the  Messenger 
of  Life  may  be  baptized  in  thee.  Jordan  of  living  water  rested 
still,  while  Abel  Ziua  (Gabriel)  was  baptized  in  him,  and  his 
two  brothers,  and  also  four  others  called  Lords. —  Codex  Nazo- 
ria, I.  242,  246.  Abel  Aeon  is  the  most  splendid  of  all  the 
Autara  (Angels). — ibid.  282.  Abel  Ziua,  the  prince  of  all  gen- 
eration, the  Messenger  of  Life,  by  the  power  of  the  dove  (the 
spirit-emblem)  enters  the  place  of  darkness. — ibid.  246.  The 
author,  of  Codex  Nazoria,  III.  144,  was  a  gnostic  ;  for  he  holds 
that  the  body  will  not  ascend  into  the  house  of  Life !  He 
preaches  John  the  Baptist,  the  Jordan,  the  King  of  Light,  the 
Aeons  of  the  King  of  Light  who  knows  what  is  first  and  last, 
and  what  has  been  and  what  will  be !  Codex  Nazoria,  I.  102, 
104,  mentions  the  destruction  of  Jerusalem,  and  sa}rs  that  the 


THE  NAZARENES.  477 

captives  of  the  Messiah  will  call  themselves  religious  and  just 
and  Kriztiana  (Christians).  The  Codex,  I.  116  mentions  Ma- 
hamad  bar  Bazbat  as  the  fourth  prophet.  The  Elchasites  had 
the  doctrine  of  the  spirit  (detested  in  the  Codex  Nazoria),  and 
believed  in  devils. — Theodoret,  Haeret.  Fab.  II.  vii. ;  Hippoly- 
tus,  x.  29.  There  are  many  resemblances  (as  we  have  seen)  be- 
tween Jordan  sects  and  the  author  of  the  Codex  Nazoria. 
Elchasites  used  baptism  and  had  belief  in  a  Christos  in  the 
year  101,  the  third  year  of  Trajan.  There  were  many  credulous 
fools  then. — Hippolytus,  ix.  13,  17.  The  Elchasites  held  that 
there  was  One  Unborn  God  called  the  Creator  of  all  things. 
But  they  acknowledged  one  Christos  on  high  who  appeared 
many  times  in  many  bodies  (compare  the  succession  of  Bud- 
has),  at  one  time  as  the  spiritus,  and  last  in  Iesu. — ibid.  x.  29. 
It  is  not  clear  whether  the  followers  of  Elxai  had  the  idea  of 
lesus  as  early  as  a.d.  101.  But  they  might  have  had  a  concep- 
tion of  Metatron  the  Iesua,  and  the  Logos  of  Hermes,  also  the 
idea  of  a  Christos,  out  of  Isaiah  lxiii.  8,  9,  even  earlier.  Philo 
Judaeus  had  written  concerning  the  Oldest  Angel  as  Logos 
about  a.d.  40  or  earlier.  Gabriel  in  the  Jewish  Kabalah  was 
the  Oldest  Angel,  and  in  the  Codex  Nazoria  was  the  first  of 
the  Aeons  ( — Codex  Nazoria,  I.  p.  viii.  preface)  and  in  Luke,  i. 
19  replaces  Metatron  who  stands  before  the  Throne. 

I  am  Gabriel  that  stand  in  the  presence  of  the  God. — Luke,  i.  19. 
Gabriel,  Salicha,  called,  delegated  and  sent. — Codex  Nazoria,  I.  164. 

The  Codex  Nazoria,  I.  120,  mentions  Apostles.  '  Antiqua 
Mater '  supposes  that  to  such  missionaries  and  saints  the  New 
Testament  Nazarene  sect  owes  its  origin.  The  Sethians  held 
three  principles,  light,  darkness,  the  spirit ;  and  the  spirit  (a 
sort  of  odor,  scent)  is  between  the  light  above  and  the  darkness 
beneath  ;  but  the  power  of  the  pneuma  and  the  light  enters 
within  the  darkness  underneath :  the  darkness  being  terrible 
water,  into  which  the  light  with  the  pneuma  has  been  drawn 
down  and  changed  into  such  a  nature.  The  darkness  has  mind 
and  knows  that  if  the  light  should  be  abstracted  from  it  the 
darkness  remains  desert,  invisible,  unilluminated,  etc.  ;  and  so 
it  strives  with  intelligence  and  plan  to  keep  within  itself  the 
lustre  and  the  spark  of  the  Light  with  the  fragrance  of  the 
pneuma.  From  water  was  the  first  beginning  born,  a  wind 
vehement  and  swift,  cause  of  all  generation,  effecting  a  certain 


478  THE  GHEBERS  OF  HEBRON. 

agitation  (or  boiling")  and  movement  for  the  world  from  the  mo- 
tion of  the  waters.  And  this  produces  a  something-  very  like  to 
the  hiss  of  a  serpent.  This  they  say  is  the  pneuma  of  wind 
which  is  born  a  perfect  God  from  the  fragrance  of  the  waters 
and  that  of  the  spirit  and  the  lustrous  light ;  and  that  Mind 
(Nous)  of  the  female  is  generation.  The  face  of  a  man  is  an 
image  of  nature,  the  pupil  of  the  eye  darkened  from  the  sub- 
jacent waters,  lighted  up  by  the  pneuma  (spirit).  The  darkness 
maintains  possession  of  the  light  so  that  it  may  have  the  ser- 
viceable spark  and  see,  just  as  the  light  and  the  pneuma  main- 
tain possession  of  the  power  of  themselves  ;  and  they  hasten 
to  recover  unto  themselves  their  mingled  powers  into  the  dark 
and  dreadful  water.  All  the  infinite  Powers  of  the  three 
Archai  (principles)  are  each  according  to  its  own  nature  en- 
dowed with  mind  and  intelligence.  .  .  .  Then  all  thought  and 
care  of  the  light  is  from  on  high  somewhat  as  from  the  death 
of  the  evil  and  darkened  body  the  mind  is  freed  from  the  father 
that  is  underneath  which  is  the  wind  in  agitation  and  disturb- 
ance raising  waves  and  generating  perfect  Mind  its  own  Son, 
not  being  its  own  according  to  essence  (or  nature).  For  a  ray 
of  that  perfect  Light  from  on  high  was  held  down  in  that  dark 
and  dreadful  and  bitter  and  foul  water,  which  is  the  light-giv- 
ing spirit  borne  over  the  water.  .  .  .  The  perfect  Logos  from 
on  high  in  the  likeness  of  the  Serpent  entered  into  the  unpuri- 
fied  matrix  (of  creation,  or  matter).  The  form  of  this  animal 
is  that  of  a  slave  and  this  is  the  necessity  for  the  Logos  of  the 
God  to  go  down  into  the  matrix  of  a  virgin. — Hippolytus,  V. 
19,  On  the  Sethians.  Seth,  the  Sethians  say,  is  a  certain  divine 
power.  They  held  that  there  is  a  Christos,  but  different  from 
the  lesous.  Their  Christos  came  down  from  heaven  upon  the 
Iesous  the  son  of  a  virgin. — Theodoret.  Haeret.  Fab.  I.  xiv.  It 
is  this  view  of  the  lesu  that  Matthew,  the  Greek  writer,  com- 
bines with  the  doctrine  of  the  Christos,  into  one  supernal  be- 
ing. The  name  Iessai  would  naturally  suggest  a  Iessene 
Healer ;  so  would  the  name  of  the  Iesua  or  Saviour  Angel  of 
the  Divine  presence.  Consequently,  if  the  narrative  was  once 
written,  the  person  need  not  have  ever  existed,  and  the  story 
would  require  no  confirmation.  In  fact,  in  the  2nd  century  no 
confirmation  would  be  possible.  The  doctrine  verified  the 
book  to  all  intents  and  purposes,— the  doctrine  of  a  Christos, 
the  resurrection  of  the  dead,  and  a  general  belief  in  demons 


THE  NAZARENES.  479 

and  miracles  once  admitted.  If  the  Cliristos  is  already  proph- 
esied in  Isaiah  (Acts,  xvii.  2,  3)  then  it  follows  that  the  descrip- 
tion there  given  has  to  be  strictly  followed,  and  that  such  a 
personage  as  Isaiah  sub-indicates  must  have  lived  nearly  130 
years  earlier  than  Justin  !  Instead  of  proving  that  what  they 
said  was  the  fact,  they  argued  that  the  Hebrew  Bible,  in  their 
idea  foretold  the  event.  Justin  Martyr  strikingly  agrees  (in 
the  gnosis)  with  Mark,  xvi.  19 ;  Acts,  i.  11 ;  x.  36. 

Learning  his  being  risen  from  the  dead.—  Justin,  p.  106.  See  Mark,  vi.  14, 
1(5. 

Justin  Martyr's  knowledge  of  Iesu  was  indefinite.  He  is  the 
first  who  tells  us  that  the  punishment  suffered  by  him  was  cru- 
cifixion (—Ant.  Mater,  40;  Justin,  p.  54).  Lucian  who  lived 
about  the  same  time  as  Justin,  calls  him  the  impaled  one. 
(—Ant.  Mater,  40  ;  Lucian,  Peregrinus,  c.  11).  Acts,  v.  30,  says 
that  he  was  hanged  on  a  tree.  This  diversity  of  testimony 
shows  the  value  of  popular  evidence.  Irenaeus  held  that 
Kerinthus  had  knowledge  of  the  story  of  a  resurrection  and  a 
crucifixion.  That  depends  on  when  the  story  was  started,  when 
Kerinthus  lived,  and  whether  Irenaeus  could  prove  it  as  true 
of  Kerinthus.  Matthew  is  more  definite,  for  he  connects  Iesu 
at  once  with  an  attempt  upon  the  crown  of  Judea  by  the  ex- 
pression, '^King  of  the  JeAvs ; '  while  Josephus  defines  crucifix- 
ion as  the  punishment  of  the  tw^o  sons,  Simon  and  James,  of 
Judas  the  Galilean.  Iesus,  the  Nazarene  prophet  (Luke,  xxiv. 
19),  was  also  a  Galilean,  according  to  Acts,  i.  11 ;  Matthew,  ii. 
22  ;  iv.  23 ;  xxviii.  7 ;  Mark,  i.  28.  The  name  of  a  certain  false 
prophet,  a  Jew,  who  was  a  Magus,  in  Cyprus  was  Bariesou 
(Son  of  Iesou).  Acts,  xiii.  0.  It  was  a  great  temptation  for  a 
writer  of  that  period  to  use  the  materials  before  him. 

The  Elkesaites  used  astrology,  magism,  incantations,  invo- 
cations of  demons,  and  also  baptism.  Antiqua  Mater  (pp.  282, 
284-5,  292-3-4,  295,  299 ;  see  Matthew,  xxii.  30)  holds  that  the 
Gnostics  were  the  first  Christians.  The  Nicolaitans  were 
Gnostics.  The  Ebionites  and  Nazarenes  were  Gnostics.  Gno- 
sis was  before  our  era  as  well  as  after  it.  The  Old  Testament 
has  gnosis.  In  fact  there  was  gnosis  enough  in  Samaria  and 
in  connection  with  the  Mithra  worship  on  the  Jordan  :  gnosis 
was  rife  from  Nabathea  to  the  parts  around  Tyre  and  Sidon. 
Simon  Magus  indicates  Gnosis,  Magism  and  the  casting  out 


480  THE  QIIEBERS  OF  IIEBRON. 

of  demons  from  the  sick.  The  Essenes  were  engaged  in  this 
business.  The  words  Magoi,  Herod,  Essenes,  Iessenes,  Naza- 
renes,  Elchasites  indicate  the  scene  of  the  New  Testament  nar- 
rative. The  Magoi  give  the  character  of  the  country  people 
as  superstitious,  under  the  influence  of  gnostical  teachers  like 
Simon  and  Menander,  such  characters  as  Lucian  and  Acts, 
xxii.  24  describe ;  Herod  dates  the  period  sought  to  be  de- 
scribed ;  the  Essenes,  Ebionites,  Nazarene  Healers  (and  the 
Therapeutae)  supply  a  description  of  the  religious  tendencies. 
It  is  the  movements  of  the  Nazarene  apostles  or  Healers 
(Iessaians)  that  the  New  Testament  describes,  as  they  went 
through  the  villages  healing  the  sick,  casting  out  demons  and 
raising  the  dead. — Matthew,  xvii.  15-21.  Simon,  Menander, 
Kerinthus  and  the  Nikolaitans  come  in  with  their  gnosis  to 
complete  the  picture,  while  over  the  whole  the  last  hours  of 
Herod  and  the  ruin  of  Jerusalem  were  made  to  shed  a  lurid 
light.  To  this  must  be  added  that  the  Coming  of  the  Messiah 
was  looked  for  as  imminent  after  Jerusalem  fell.  Now  if  we 
are  right,  the  point,  before  the  earliest  of  the  gospels  was 
issued,  was  the  Coming  of  the  Messiah.  At  that  time  most 
people  expected  the  Christos  to  appear  immediately.  The 
Coming  was  what  was  hoped  for,  not  the  past.  It  is  the  pres 
ent  and  the  future  that  men  look  at !  It  might  prove  difficult 
to  immediately  supply  the  popular  want ;  but  much  easier  to 
describe  his  previous  incarnation  (in  accordance  with  the  gno 
sis,  goodness,  mercy,  healing,  the  Roman  arms,  the  crucifixion, 
and  the  doctrine  of  the  Resurrection  of  the  dead,  all  popular 
subjects  of  interest)  while  retaining  the  advantage  of  the  popu- 
lar interest  in  the  Coming  of  the  Messiah.  That  this  interest 
was  still  strong  the  rising  of  the  Jews  under  Bar  Cocheba 
demonstrates  to  a  certainty.  Therefore,  between  a.d.  90  and 
132,  the  hope  of  the  Coming  of  the  Messiah  was  never  extin- 
guished. The  writer  of  the  Apokalypse  partook  of  this  expec- 
tation. At  least,  he  has  written  the  words  Erchomai  tachu,  "  I 
come  quickly."  Now  the  Gnostics  (Matthew,  xxvi.  53  ;  Tischen- 
dorf's  Philonea,  p.  150)  were  the  first  Christians.  Kerdon  and 
Markion  lead  on  to  Justin  Martyr.  Markion  could  "deny  him- 
self" as  much  as  Matthew,  xvi.  24  required;  and  the  ascetic 
doctrines  of  the  Nazarenes  crop  out  in  the  three  Synoptic 
Gospels.  The  introduction  of  Herod  on  the  scene  reminds  one 
of  Josephus's  history  and  lends  effect,  but  otherwise  needs  not 


THE  NAZABENES.  481 

be  connected  very  intimately  except  with  the  astrology.  Cer- 
tain references  to  Jerusalem  Destroyed  indicate  that  our  Four 
Gospels  are  later  than  the  happening  of  that  event ;  and  an  ac- 
count of  Christianism  has  to  be  first  sought  for  in  Justin 
Martyr  (a.d.  165,  or  later),  unless  we  go  back  to  Simon,  Kerin- 
thus  and  the  Nikolaitans.  But  the  doctrine  of  the  Jewish 
Messiah  originally  was  connected  with  the  leadership  of 
troops,  so  that  it  took  time  to  disabuse  the  Jews  of  that  idea ; 
while  Greeks  like  Justin  Martyr  might  be  brought  to  a  differ- 
ent view,  that  quite  a  century  earlier  the  Messiah  had  come. 
Mithra  was  regarded  by  the  orientals  as  the  Word  of  the  God, 
in  the  gnosis.  Kerinthus  taught  circumcision  which  means 
self-denial. 

Justin  Martyr  as  the  earliest  Christian  author  who  has  come 
down  to  us  (about  159-170  years  after  the  reputed  birth  of 
Christ— Justin,  Apol.  i.  46)  mentions  at  the  first  page  of  his 
'  pros  Trypho '  tt}s  yvwo-ews  tuu't^s  by  which  Gnosis  he  means 
"  whether  one  or  also  many  Gods."  Many  Gods  were  a  char- 
acteristic of  the  Gnosis  ;  and  self-denial  (ey/cpdreta)  was  charac- 
teristic of  Essenes,  and  Markion's  followers  ;  and  at  the  same 
time  one  of  the  first  things  Justin  mentions.  On  his  second 
page  (edition  1551.  Lutitiae  p.  33)  he  speaks  of  the  noeta 
(things  mind-perceived),  '  the  thorough  knowing  of  the  things 
without  body  '  and  of  the  '  vision  of  the  ideal  forms  that  ex- 
cited his  perception,'  a  very  tolerable  substitute  as  a  prepara- 
tion of  the  mind  to  receive  gnostic  fancies  of  any  sort.  He 
hoped  to  immediately  have  a  view  of  the  God !  For  this  was 
the  purpose  of  the  Platonic  philosophy :  '  To  display  the 
Logos  ruling  all  things ! '  Science  is  the  something  (Justin, 
Trypho,  p.  34)  that  supplies  Gnosis  of  human  things  and  of 
divine  things.  Supplies  epignosis  (complete  knowledge)  of 
the  divinity  and  righteousness  of  these.  The  eye  of  the  mind 
can  see  and  was  given  us  for  this,  so  as  to  behold  that  very  to  6v 
(living  unit),  distinguishes  by  that  very  thing  which  is  the 
cause  of  all  the  noeta,  not  having  skin,  nor  form,  nor  size,  nor 
anything  that  the  eye  sees,  but  some  "on"  (unit)  this  very  ov 
(being)  of  all  being  (essence),  unnamed,  unutterable,  but  alone 
beautiful  and  good,  suddenly  born  in  the  well-being  souls 
through  what  is  connate  and  through  love  of  KNOWING. — Justin, 
p.  35.  Trypho.  '  The  bath  of  the  repentance  and  of  the  Gnosis 
of  the  God.'— p.  40. 
31 


462  THE   GHEBERS   OF  HEBRON. 

This  is  Greek  platonism,  idealism,  mere  imagination} 
Nothing  real,  nothing  true  ever  could  be  added  to  religion  by 
it.  But  it  is  sympathetic  with  the  gnosis,  kindred  to  it.  This 
is  hardly  what  the  public  would  expect  of  Christianism.  But 
in  its  inception  it  was  perhaps  a  composition  of  Greek,  Jewish 
and  Nabathean  gnosis.  Justin  mentions  the  gnosis,  the  Kingly 
Mind,  the  Christos,  the  Powers,  the  Graphai,  the  war  in  Judea, 
when  the  dialogue  was  going  on ;  states  that  Trypho  had  read 
the  precepts  in  what  is  called  the  evangel,  precepts  so  wonder- 
ful and  great  that  he  would  not  suppose  any  one  could  keep 
them,  mentions  setting  your  hopes  on  a  Crucified  Man,  and 
the  expression  of  Justin,  p.  39,  '  In  the  name  of  him  the  cruci- 
fied Iesous  Christos.'  In  Justin's  time  there  was  one  evangel 
at  least.  So  in  Markion's  time.  But  Justin,  p.  41,  mentions 
the  Second  Coming  of  Christ,  when  in  glory  above  the  clouds 
he  will  be  present. 

The  Nazarenes  were  to  cast  out  demons,  speak  with  tongues, 
take  up  serpents,  drink  deadly  poison  without  injury,  lay 
hands  on  the  sick  and  heal  them. — Mark,  xvi.  17,  18.  The  Jews 
cast  out  demons— Matthew,  xii.  27.  So  did  Ebionites.1— Luke, 
xi.  19.  Justin  speaks  of  the  watee  of  life.  Justin's  Baptism 
from  anger,  nature  and  passion  (p.  40)  is  gnosis  in  the  Essene 
style  of  Matthew,  v.  22-29,  44.  The  doctrine  of  being  perfect, 
in  Matthew,  v.  48,  must  have  been  one  of  those  precepts  so 
wonderful  and  great  that  Trypho  (p.  38)  supposed  no  one  able  to 
practise  them.  Matthew's  proposition  that  the  "  Children  of 
the  Kingdom  "  (of  the  Jews)  "  will  go  forth  into  the  darkness 
that  is  further  away  "  2  was  more  likely  to  have  been  brought 
forward  after  the  year  70  than  before  ;  for  the  Pharisee  party 
was  strong  before  Jerusalem  fell.  It  is  just  the  Pharisees  and 
Sadukees  (Matthew,  iii.  7)  that  the  Jordan  Nazorenes  hated. 
Therefore  the  time  for  the  Gospel  of  the  Jordan  (with  its  more 
pretentious  title,  Gospel  of  the  Hebrews,  etc.)  to  have  been 
brought  forward  was  after  the  year  135.     Justin  Martyr  takes 

1  Matthew,  x.  1. 

2  What  you  alone  now  justly  suffer ;  and  that  your  lands  should  become  deserts  and 
the  cities  consumed  with  fire  and  foreigners  eat  up  the  fruits  before  your  face,  and  none 
of  you  set  foot  within  the  Jerusalem.— Justin,  p.  42.  Here  Justin  sets  forth,  by  im- 
plication, that  the  Jews  were  punished  because  they  did  not  believe  in  the  Crucified 
Messiah.  "  No  one  of  you,  as  I  think,  will  dare  to  say  that  the  God  was  not  and  is  not, 
too,  a  foreknower  of  the  things  about  to  happen  and  prepares  beforehand  what  are  de- 
served by  each."    Justin,  p.  42;  Matth.  xxi.  43. 


THE  NAZABENES.  483 

the  ground  that  Jerusalem  was  destroyed  in  return  for  the 
Messiah's  Crucifixion.  It  is  well  known  that  Jerusalem  was 
destroyed  because  the  masses  took  upon  themselves  the  con- 
trol of  the  administration,  preferring  war  to  submission  to 
Roman  sway.  If  Jerusalem  had  had  a  king  the  city  would  not 
have  been  destroyed.  Josephus  said  that  God  rejected  the 
City  on  account  of  the  murders  the  Sicarii  committed.  He  of 
all  men  knew  that  the  Jews  by  their  insane  patriotism  brought 
destruction  on  the  city.  But  the  false  Messiahs,  the  robber 
politicians,  and  the  mob  bore  sway,  and  that  finished  Jerusa- 
lem ! 

The  great  point  was  the  Messiah,  in  Jewish  circles.  Then 
if  the  Crucifixion  of  a  Messiah  was  the  cause  of  Jerusalem's 
overthrow,  which  one  was  it  f  Some  one  was  found  in  the 
Prophetical  Books,  Isaiah's  remarks  in  reference  to  Galilee 
answered  the  necessities  of  the  Jordano-Nabathean-Baptist- 
Nazorenes  at  Antioch,  and  it  remained  only  to  find  a  Galilean 
Martyr  for  the  occasion.  Political  necessities  are  usually  sup- 
plied. Books  have  been  written  with  this  object  in  view.  But 
not  only  a  Galilean  was  needed,  but  one  so  long  before  the 
Fall  of  Jerusalem  that  the  temple's  destruction  might  seem  to 
be  in  punishment  of  the  nation  for  the  Messiah's  destruction. 
Iuda  the  Galilean  might  have  been  thought  of.  Any  Jordan 
man  was  not  quite  enough.  It  was  an  Essene  Healer  that  was 
required,  one  who  had  made  the  "  travels "  through  the  vil- 
lages, like  the  Essenes  or  Iessaeans  casting  out  devils  ;  and  a 
Nazarene,  like  Old  Banous  in  the  Desert.  An  ascetic  Re- 
deemer, baptised  by  John,  and.  Crucified  :  One  whom  the  Ro- 
mans slew,  a  Iudah  or  a  Bar  Abbah, — as  long  as  the  Destruc- 
tion of  Jerusalem  could  be  explained.1  Clementine  Homily 
II.  17  mentions  'a  true  evangel  after  a  destruction  of  the  holy 
place.' 

Does  Justin  satisfy  our  demands'?  He  speaks  of  the  Resur 
rection  of  the  Only  blameless  and  just  man,  by  means  of  whom 
is  the  cure  of  wounds  (p.  42),  and  his  ascension  into  the  heaven, 
as  the  Prophecies  foretold  he  would  be  born,  etc.  On  p.  41, 
he  calls  him  the  sole  blameless  and  just  Lag-lit.     But  Justin  is 

1  You  slew  the  Just  One,  and  prior  to  him,  the  Prophets  of  him,  and  now  yon  re- 
ject those  looking  for  him  and  the  God  ruler  and  Maker  of  all,  who  sent  him,  whom 
you  insult;  cursing  in  your  synagogues  those  that  believe  on  the  Christos. — Justin,  p. 
42. 


484  THE   GHEBERS  OF  HEBRON. 

possibly  a  witness  for  one  of  the  gospels,  and  is  not  the  source 
from  which  to  learn  anything'  of  the  person  of  Iesou  except 
what  they  may  tell.  He  quotes  what  we  find  in  Matthew,  xxi. 
13.  Justin  knows  the  thunderbolt  flung-  in  Matthew,  xxiii. 
against  the  Scribes  and  Pharisees  ;  so  that  if  genuine  some 
gospels  belong  possibly  to  a  time  before  Justin,  before  Ker 
don  and  Markion.  Keriuthus  was  in  Antioch,  Caesarea,  Asia, 
and  Egypt. 

Bilanx  is  the  balance  (scales)  :  Bilanx  is  Male  and  Fe- 
male. The  Male  is  here  called  Adam,  and  Adam  is  the  in- 
terior formation  in  which  the  spirit  consists. — Liber  Mysterii, 
i.  2 ;  Kabbala  Denud.  II.  p.  48  ;  Aidra  Eabba,  §  1128.  The 
Adam  was  the  Bilanx. — See  Gen.  ii.  22,  23.  The  Kabbalist 
Scribe  who  wrote  Genesis,  xviii.  1,  2,  represents  the  Three 
Heads  of  the  Ancient  (which  three  make  but  One)  in  the  form 
of  three  men. — Franck,  138  ;  Sohar,  III.  288  b.  Gen.  xviii. 
2,3. 

Similar  gnosis  to  that  exhibited  in  the  three  oldest  tracts  of 
the  Sohar  existed  already  in  the  first  century  in  connection 
with  the  name  Metatron.  Moreover  to  be  a  Gnostic,  looking 
always  to  the  spirit  and  despising  matter,  one  had  to  be  a 
Nazorene  ascetic  crucifying  the  body.  As  to  the  relation  that 
Iesu  bore  to  the  Christos,  Karpokrates  gives  us  a  status  of  the 
doctrine  just  one  degree  earlier  than  that  of  Matthew.  Kar- 
pokratians  held  that  Iesous  was  begotten  from  Ioseph ;  al- 
though like  other  men,  yet  more  just  than  the  rest,  but  that 
his  soul  (life)  being  powerful  and  pure  remembered  the  things 
seen  by  it  when  it  was  borne  round  with  the  Unbegotten  God, 
and  on  this  account  power  was  sent  down  by  him  to  it  (the 
soul  of  Iesu),  in  order  that  he  could  by  means  of  it  (the  power) 
escape  the  (Angel- )  creators  of  the  world,  which  (power)  having 
moved  on  through  all  things  and  in  all  having  been  set  free 
ascended  to  Him  clinging  to  what  are  like  to  itself.  And  they 
say  that  the  soul  of  Iesu  having  been  trained  according  to  the 
Law  in  Jewish  observances  despised  them  and  for  this  reason 
received  powers  by  which  he  annihilated  the  passions  that 
men  have  for  punishments.  That  soul  then,  that,  like  the  soul 
of  the  Christos  (Iesu),  is  able  to  despise  the  world-making  Ar- 
chons,  receives  power  to  do  similar  things. — Hippolytus,  vii. 
32.  Karpokrates  held  that  the  different  Angels  and  Powers 
emanated  from  One  God  and  the  lowest  of  these   made  the 


THE  NAZAEENES.  485 

world.  He  denied  the  resurrection  of  the  body,  because  the 
doctrine  of  the  transmigration  of  souls  is  evidently  hostile  to 
it  (See  Hippolyt.  vii.  32.  Lipsius,  Zur  Quellen.  d.  Epiphanios, 
111)  but  admitted  the  resurrection  of  souls.  Irenaeus,  I.  xxiv. 
docs  not  let  Karpokrates  say  that  Iesu  is  the  Christos  ;  the 
word  Christos  is  the  insertion  here  of  Hippolytus  or  Epipha- 
nins. 

The  Sethians,  the  Ebionites,  Kerinthus  (according-  to  Ire- 
naeus) and  Theodotion  distinguished  the  Iesou  from  the  Chris- 
tos. Theodotus  called  the  spirit  Christos  and  considered  Iesou 
a  man  (born  of  a  virgin)  on  whom  the  spirit  fell  at  the  Jordan. 
Epiphanius  seems  very  much  perplexed  in  his  mention  of  the 
Nazorenes.  He  admits  that  these  for  all  he  is  able  to  say, 
may  have  been  before  the  Kerinthians,  but  were  at  all  events 
contemporaneous  with  them :  and  that  all  Christians  at  that 
time  were  equally  called  Nazoraioi  (Nazorenes). — Epiphanius, 
I.  117.  What  troubled  Epiphanius  was  that  Kerinthus  in  a.d. 
115  or  125  or  later  was  a  Messianist  Christian ;  and  believed 
only  in  the  Christos.  Consequently,  Epiphanius'  testimony 
shows  that  the  Nazorenes  (who  were  called  Iessaenns. — Epi- 
phanius, I.  120)  were  not  called  Christians  at  first,  but  Nazoria 
and  Iessaeans.  At  first  they  merely  held  to  Iessene  (Essene), 
and  Nazorian  doctrines  and  believed  in  Messianic  doctrines. 
Whether  they  at  first  had  onty  these  doctrines  the  gnosis  and 
Mithra  baptism  is  not  so  clear.  If  they  had  the  belief  in 
Mithra  one  would  think  that  this  would  have  entitled  them  to 
be  called  Christians  like  all  the  other  Christians  who  were 
equally  called  Nazorenes.  If  we  admit  that  Kerinthus  was  a 
Nazorean  or  Ebionite  (See  Lipsius,  44,  45)  and  did  not  confess 
Iesou  to  be  the  Christ,  it  may  have  happened  that  the  great 
body  of  the  Nazorenes,  like  Kerinthus,  did  not  admit  at  that 
time  that  Iesu  was  more  than  an  inspired  man  in  whom  the 
Christos  dwelt  for  a  time.  Hegesippus  knew  the  so-called 
relatives  of  the  Lord,  and  they  are  mentioned  in  the  Four  ( i<>s- 
pels,  which  seems  to  confirm  the  idea  of  his  received  humanity. 
Who  is  the  liar  if  not  he  (Kerinthus,  or  Kerinthians)  who  de- 
nies that  Iesou  is  the  Anointed  ?—  1  John,  ii.  22.  Now,  as 
Iesscnes,  the  Christian  Gospels  adhere  to  the  Essene  charac- 
teristic, Healing  the  sick  ;  but  who  was  the  Iesous  ?  Until  the 
Nazorenes  had  rilled  their  minds  at  Antioch  with  Kabalist 
gnosis,  they  might  not  assume  the  name  Christians.     For  a 


436  THE  GHEBERS   OF  HEBRON. 

short  time  they  were  called  Iessei  (which  Epiphanius,  I.  p. 
117  derives  from  Iesse  Dauid's  father)  before  the  Disciples 
began  to  be  called  Christianoi.  Essaioi  and  Iessaioi  are  the 
same  word,  meaning'  Healers  ;  like  the  Essenes  (from  Iaso, 
Icso,  Iessaioi,  the  Healers)  monastic  ascetics  who  dwelt  in 
the  Desert.  Some,  Joseplms  says,  lived  in  cities  and  towns, 
others  made  the  Travels  !  These  last  appear  in  the  Gospel. 
In  the  Desert  Iesous  is  depicted  by  Matthew,  iv.  8,  as  being- 
tempted  by  Satan  with  great  worldly  prospects,  which  the 
Healer  scorns.  Even  Matthew  must  have  confessed  that  such 
offers  could  never  have  been  made  to  any  Gnostic.  Satan  knew 
as  much  as  that !  For  no  spiritual  essence  could  they  possess 
the  slightest  charm.  When  charged  with  hostility  to  Rome, 
and  when  asked  if  he  was  king  of  the  Jews  he  is  made  to  ad- 
mit the  accusation  ( — Luke,  xxiii.  1-7 ;  Matth.  xxvi.  69-71). 
Matthew's  publication  of  the  writing  set  up  over  the  Healer's 
head,  "  this  is  Iesous  the  king  of  the  Jews  "  certainly  implies 
complicity  with  the  Jewish  insurrection  against  the  Romans  ; 
for  the  Messiah  was  expected  to  expel  them.  After  Matthew 
makes  Pilate  say  "  What  wrong  has  he  done "  he  lets,  by 
Pilate's  authority,  an  accusation  of  that  sort  be  set  up,  as  if 
Pilate  was  a  fool  and  the  Healer  one  of  those  in  arms  against 
the  Roman  suzerainty. — Matthew,  xxvii.  26.  Then  again  he 
exhibits  Pilate  in  full  accord  with  the  Pharisees  in  verses  62 
f .,  although  he  admits  the  Healer's  innocence.  This  vacillation 
and  weakness  is  not  the  character  that  Joseplms  gives  of  Pilate 
b\it  the  very  reverse.  He  sent  troops  after  an  adventurer, 
slaughtering  a  large  number  of  easily  gulled  country  folks  ;  he 
had  sent  his  soldiers  in  disguise  with  swords  to  stab  the  Jews 
who  assembled  in  the  public  square  in  front  of  his  quarters  to 
petition  him  ;  and  he  was  recalled  for  his  severity  to  the  Sa- 
maritans !  How  does  the  account  of  Joseplms  agree  with  that 
of  Matthew  ?  They  differ  in  toto.  The  writer,  John,  too,  makes 
a  doctrinal  statement  which  he  puts  in  the  mouth  of  the  Healer. 
"  No  one  has  ascended  into  the  heavens  except  the  one  who 
came  down  out  of  the  heaven,  the  Son  of  the  Man." — John,  iii. 
13.  Matthew  says  that  the  Christos  (in  the  shape  of  the  hagion 
pneuma)  came  down  at  the  Baptism  of  the  Jordan  ;  but  how 
the  Healer  could  say,  before  his  crucifixion,  that,  he  had  as- 
cended into  heaven  is  a  puzzle.  If  it  is  exclusively  John's  argu- 
ment, why  does  he  put  it  in  the  Healer's  mouth  ?    Supernatural 


THE   NAZABENES.  487 

Religion,  I.  327,  states  that  Christian  writers  composed  ficti- 
tious reports  in  the  name  of  Pilate.  Justin  Martyr  had  a  way 
of  going  to  the  Hebrew  prophets  to  derive  from  their  premoni- 
tions proofs  of  a  Messiah  to  come.  Matthew  does  the  name} 
But  he  goes  to  the  Septuagint-Greek  copy,  thus  showing  that 
he  was  an  Ebionite  of  the  Diaspora.  Kerinthus  was  a  Gnostic 
for  he  acknowledged  the  Gnosis  of  the  "  Unknown  Father  " 
and  the  Anointed  (the  Christ),  as  Chief  of  the  Powers  of  the 
Unknown  Father.  The  "  Father  alone  (6  Trarrjp  /xoVos)  "  in  Mat- 
thew, xxiv.  36,  is  evidently  the  same  Gnostic  "  Unknown 
Father."  He  knows  what  the  Son  does  not  know !  and  may  be 
slightly  compared  with  the  Ancient  of  Days  in  Daniel  and 
with  Saturn  as  God  of  Time.  The  Christos  descended  on  the 
man  Iesous  after  baptism  (Matthew,  iii.  16,  17 ;  Kerinthus,  in 
Irenaeus,  I.  xxv.),  performed  the  miracles,  and  then  flew  back 
from  Iesous,  leaving  him  to  suffer.  Now  just  where  the  split 
came  was  the  point  of  union  and  severance.  Kerinthus  and 
Karpokrates  must  evidently  mark  the  period  in  Palestine 
when  Iesous  was  first  regarded  as  a  man,  "  like  other  men  :  " 
while  Matthew  combines  with  the  supernatural  descent  of  the 
holy  spirit  on  the  Jordan  also  the  supernatural  birth  from  a 
virgin.  Twice  one  makes  two;  you  must  have  had  the  unit 
first,  in  order  to  double  it.  That  unit  was  the  Christos,  later 
identified  with  some  one.  Theodotos  borrowed  from  Kerin- 
thus ;  and  the  Alogians  and  Theodotians  ascribed  the  Apok- 
alypse  to  Kerinthus. — Iren.  p.  490,  note. 

In  the  year  3,  after  Archelaos  sailed  for  Rome  the  nation  of 
the  Jews  was  in  revolt.  Galileans,  men  of  the  Jordan  and  be- 
yond Jordan  and  Idumeans  came  to  their  assistance.  In  a.d. 
12  lived  Iudah  (Judas  the  Galilean)  the  great  opponent  of  the 
Roman  power  in  Iudea,  who,  after  Archelaus  was  deposed,  said 
that  the  payment  of  the  tribute  to  Rome  was  the  most  shame- 
ful slavery  and  contrary  to  the  Law,  which  required  the  Jews 
to  acknowledge  no  sovereign  but  their  God.  He  had  two  sons 
Iakobos  (James)  and  Simon,  who  were  crucified  in  a.d.  46  by 
Tiberius  Alexander. — Josephus,  Ant.  xx.  5,  2  ;  Jahn,  Hebrew 

1  Matthew,  ii.  14,  15,  has  no  hesitation  in  misapplying  Hosea,  xi.  1  (where  Hosea 
speaks  of  Israel  as  the  son  to  whom  the  call  is  made)  to  ISsous  the  Healer.  If  Hosea 
meant  Israel,  then  Matthew  had  no  right  to  say  that  the  prophet  spoke  concerning 
ISsous,  what  is  plainly  spoken  concerning  Israel.  And  this  is  only  one  instance  of 
prophesies  misapplied.  Of  the  four  quotations  from  the  prophets  in  Matthew,  ii.  two 
cannot  be  used  correctly  for  a  support  to  his  argument. 


488  THE   GHEBERS  OF  HEBRON. 

Com.  368.  Joseplms,  xviii.  1,  describes  his  revolution  as  of  the 
utmost  importance,  stating-  that  the  undertaking  advanced  to 
a  great  degree  of  enterprise,  implying  that  somebody  ran  consid- 
erable risk  !  But  he  maintains  an  absolute  silence  respect- 
ing the  fate  of  the  hero  himself,  neither  telling  whether  he 
lived,  died  in  battle  or  was  crucified.  Nevertheless  what 
Josephus  did  not  say  of  the  man  is  the  highest  encomium,  for 
it  implies  that  his  conduct  was  beyond  praise,  and  that  Jose- 
phus in  Judas  the  Galilean  had  an  elephant  on  his  hands  that 
it  would  be  dangerous  to  praise  at  Rome.  Still  he  admits  that 
this  Judas  was  the  idol  of  his  party,  the  idol  of  the  people  to 
such  a  degree  that  a  sect 1  derives  its  name  from  him  !  How 
could  a  sect  be  derived  from  a  hero,  a  sect  surviving  his  death 
down  to  the  year  96  ?  His  son  Menahem  captured  the  tower 
Antonia  from  the  Romans. — Josephus,  Wars,  II.  xvii.  8.  No 
doubt  Judas  was  long  remembered  on  the  Jordan  where  Jose- 
phus records  the  presence  of  Banous  the  Baptist.  But  Jose- 
phus nowhere  records  the  death  of  the  Great  Galilean !  No 
one  knows  how  he  died. 

If  the  Jews,  before  the  Christian  era,  had  no  knowledge  of 
any  place  called  Nazaret  or  Nazareta  (not  mentioned  in  the 
Hebrew  Testament,  in  Josephus,  or  in  the  Talmud)  we  yet 
know  that  there  were  Nazorenes  along  the  Jordan,  and  in  Au- 
ranitis ;  of  such  was  Banous.  In  fact,  Isaiah  walking  the  sands 
of  Arabia  for  three  years  naked  and  barefoot  was  a  great  exam- 
ple, as  well  as  a  sign  and  a  wonder  to  the  Nazarenes  of  Naba- 
thea.  It  apparently  made  little  difference  to  those  gn5stics 
whether  they  were  in  or  out  of  the  flesh,  and  clothing  was  likely 
to  become,  as  long  as  the  flesh  was  mortified,  a  secondary  con- 
sideration. Epiphanius,  1. 121,  says  that  the  Nazarene  sect  was 
before  Christ  and  knew  not  Christ.     Compare  Isaiah,  lvi.  4,  5. 

The  Prophets  of  the  Old  Testament  kept  alive  in  the  popu- 
lar mind  along  the  Jordan  a  belief  in  the  prophets  of  the  2nd 
century  that  belonged  to  the  society  of  '  apostles  '  and  '  teach- 
ers '  of  that  period.  Some  of  these  prophets  appear,  like  the 
apostles,  to  have  been  itinerant,3  others  were  settled  in  parti- 

1  It  was  the  Pharisee  party.  Two  celebrated  Pharisee  doctors,  Iudah  and  Mathiah 
and  some  of  their  disciples  were  burnt  alive  by  Herod  for  pulling  down  the  Roman 
eagle  from  the  oriental  portal  of  the  Temple  somewhere  in  the  neighborhood  of  four 
years  before  our  era.     After  Herod's  death  the  seditious  lamented  them  vigorously. 

2  Nabaa,  in  Arabic,  means  to  go  about  from  place  to  place.— Jervis,  Gen.  324 ; 
Codex  Nasar.  I.  5S,  Norberg.     The  Essenes  made  the  "travels."     Acts,  xix.  IS,  men- 


THE  NAZARENES.  489 

cular  places  ( — Antiqua  Mater,  61,  64).  These  rustic  prophets 
(or  seers)  are  mentioned  in  1  Samuel,  ix.  i),  13  ;  x.  10.  In  the 
time  of  Klaudius  the  Jews  broke  out  into  insurrection  ( — Jose- 
phus,  Wars,  II.  xii.  1-3).  It  is  said,  whether  truly  or  not  is  not 
settled,  that  the  rumor  of  the  resurrection  of  Iesus  spread  in 
the  first  years  of  the  reign  of  Klaudius  ;  of  course  in  connec- 
tion with  the  opposition  to  the  Roman  Government  in  Judea. 
The  sword  of  Bar  Abba  (Barabbas)  somehow  stuck  out  in  all 
directions. — Luke,  xxii.  36  ;  Matthew,  x.  34  ;  xxvii.  37.  Iesous 
was  on  the  side  of  liberty  !  '  Iesous  Bar  Abbah  2  had  been  in 
the  rebellion.  No  prophet  (not  even  Isaiah,  xi.  1)  had  prophe- 
sied "  He  will  be  called  a  Nazorene."  Ring-leaders  of  the  sect 
of  Nazarenes  existed  after  Christ ;  but  Epiphanius,  I.  121,  says 
the  Nazarenes  were  before  Christ,  and  knew  not  Christ.3 

The  Nazoria  were  found  in  all  the   mountain  districts  of 
Judea  in  Idumea,  Moab,  Galaitis,  and  Basan. 

"Galilaei,  a  Iuda  quodam  seditioso  Galilaeo  accepta  origine." 

It  is  evident  that  Samaritan,  Greek,  Nabathean  or  Jewish  gno- 
sis has  carried  on  the  Ebionite  idea  to  its  two  final  forms  in 
Kerinthus  and  Justin.  Isaiah  was  the  Messianist  warrant 
that  the  Light  (of  the  Messiah)  had  to  come !  Judas,  chief  of 
the  Zealots  came  from  Gamala  in  the  mountain  southeast  of 
the  sea  of  Galilee.  Land  Zabulon  and  land  Nephthalcim  by 
the  route  of  the  sea  (of  Galilee)  beyond  the  Jordan,  Galilaia 
of  the  Nations!  The  people  sitting  in  Darkness  beheld  a 
Great  Light,— the  Light  of  the  Messiah  !  '  Judas  the  Gaula- 
nite  '  was  called  also,  by  Josephus,  '  Judas  the  Galilean.'  Gau- 
lanitis  lay  the  other  side  of  the  Sea  of  Galilee,  the  east  side- 
exactly  agreeing  with  the  description  in  Matthew,  iv.  15.  So 
that  the  Gospel  in  using  Isaiah,  ix.  1  locates  the  Messiah  in 
the  birthplace  of  Judas  beyond  Jordan. 

Judgment  will  be  made  concerning  the  Nazoria  according  to  their  works. — 
Codex  Nazor.  II.  144,  140. 

tions  4  wandering  Jewish  exorcisers  '  who  used  the  Name  Iesous  over  them  that  had 
demons.  Josephus,  Ant.  viii.  2,  5,  speaks  of  expelling  demons.  The  Codex  Nasaraeus, 
III.  87,  95,  279,  holds  that  there  are  demons.  The  prophets  were  orators.—  Munk. 
Palestine,  194. 

1  Matt.  xvii.  36  :  Then  the  sons  are  free  ! 

-  Mark,  xv.  7;  Matthew,  xxvii.   16. 

3  see  Dunlap,  Sod.  II.  47. 


490  THE  GHEBERS  OF  HEBRON. 

He  shall  be  called  a  Nazorene  ! — Matthew,  ii.  23. 

Iesou  the  Nazorene. — Acts,  xxii.  8. 

Chief  of  the  sect  of  the  Nazorenes. — Acts,  xxiv.  5. 

The  Jews  were  afraid  to  say  Eome  when  they  prophesied  the 
Eternal  City's  destruction ;  so  they  wrote  Babylon  for  Rome 
in  the  Apokalypse.  They  were  afraid  to  openly  pay  honors  to 
the  memory  of  Iudas  the  Galilean  ;  but  under  the  name  Iesu 
they  could  honor  the  patriotism  of  any  Galilean,  or  all. — Acts, 
i.  6. 

The  conspiracy  against  the  chaste  Susannah  was  upset 
when  the  witnesses  contradicted  each  other.  The  genealogies 
of  Iesu  in  the  first  and  third  Gospels  differ  irreconcilably  from 
each  other.  Justin  differs  from  both.  In  this  passage  another 
discrepancy  arises.  While  Luke  seems  to  represent  Nazareth 
as  the  dwelling-place  of  Joseph  and  Mary,  and  Bethlehem  as 
the  city  to  which  they  went  solely  on  account  of  the  census,1 
Matthew  knows  nothing  of  the  census  and  seems  to  make  Beth- 
lehem, on  the  contrary,  the  place  of  residence  of  Joseph,2  and 
on  coming  back  from  Egypt  with  the  evident  intention  of  re- 
turning to  Bethlehem,  Joseph  is  warned  by  a  dream  to  turn 
aside  into  Galilee,  and  he  goes  and  dwells,  apparently  for  the 
first  time,  "  in  a  city  called  Nazareth  ;  that  it  might  be  fulfilled 
which  was  spoken  by  the  prophets :  He  shall  be  called  a  Naza- 
rene."  3  Justin,  however,  goes  still  further  than  the  third  Gos- 
pel in  his  departure  from  the  data  found  in  Matthew,  and 
where  Luke  merely  infers,  Justin  distinctly  asserts  Nazareth 
to  have  been  the  dwelling-place  of  Joseph  (evda  w/cet),  and  Beth- 
lehem, in  contradistinction,  the  place  from  which  he  derived 
his  origin  (oOev  rjv).  The  same  view  is  to  be  found  in  several 
apocryphal  Gospels  still  extant.  In  the  Protevangelium  of 
James  again,  we  find  Joseph  journeying  to  Bethlehem  with 
Mary  before  the  birth  of  Jesus.4    The  census  here  is  ordered 

1  Luke,  ii.  4. 

a  Matt.  ii.  1.     cf.  Alford,  Greek  Test,.,  i.  p.  14. 

3  Matt.  ii.  2'3  f.  There  is  no  such  passage  in  the  Prophets  or  in  the  Old  Testament. 
It  is  altered  from  a  word  (nezer)  meaning  'a  root,'  in  Isaiah,  xi.  1.  Besides  Idumeans 
Nabatheans,  Galileans,  Zealots,  Robbers,  and  Baptists,  was  there  any  room  for  Chris- 
tians in  a.d.  30-68  ?  How  could  Paul  have  written  before  Jerusalem's  fall  ?  The  Na- 
zarenes  could  have  acquired  no  power  while  the  Pharisees  and  Jerusalem  were  safe. 
Paul  was  Nazarene. — 1  Cor.  vii. 

^Protev.  Jac.  xvii.,  cf.  Fabricius,  Cod.  Apocr.  N.  T.  i.  p.  103;  Tischendorf, 
Evang.  Apocr.  p.  30,  p.  39. 


THE  NAZARENES.  491 

by  Augustus,  who  commands :  "  That  all  who  were  in  Bethle- 
hem of  Judaea  should  be  enrolled,"  l  a  limitation  worthy  of  no- 
tice in  comparison  with  that  of  Justin,  who  merely  speaks  of 
the  census  taken  under  Kurenius  as  the  first  census  taken  in 
Judaea. '  Justin,  however,  says  :  '  And,  too,  since  it  is  necessary 
to  adore  the  God  alone  he  urged  thus,  saying- :  The  greatest 
command  is,  thou  shalt  adore  (the)  Lord  thy  God,  and  him  only 
shalt  thou  .serve  from  thy  whole  heart  and  from  thy  entire 
strength,  (the)  Lord  the  God  that  made  thee.3  Now  if  we  com- 
pare this  command  of  Iesous  with  the  description  given  by 
Josephus  (Ant.  xviii.  1  §  6)  of  the  sect  of  ludah  the  Galilean, 
we  shall  notice  a  striking  likeness. 

They  have  a  love  of  what  is  FREE,  hard  to  overcome  ;  they  have  assumed 
that  the  God  is  the  sole  Ruler  and  Master. — Josephus,  Antiq. ,  xviii.  1  §  6. 

AVe  now  see  that  perhaps  the  earliest  Christians  sympathised 
with  the  followers  of  ludas  (or  Iesous),  and  the  question  (Mat- 
thew, xxii.  17)  '  Is  it  lawful  to  pay  Census  to  Kaisar '  was  a 
very  close  and  pertinent  question  under  the  circumstances.4 
The  "Robbers"  were  with  the  patriots  against  the  Romans, 
(Iesous)  Bar  Abba  was  a  "  Robber." — John,  xviii.  40. 

Ioudas  the  Galilean  rose  in  arms  in  the  days  of  the  Registering  and  drew 
people  after  him,  and  he  perished  and  all  who  obeyed  him  were  dispersed. — 
Acts,  v.  37  ;  Luke,  xxiii.  5,  6  ; — a  political  allusion  ! 

And  they  had  then  a  Prominent  Prisoner  called  Iesous  Bar  Abba. — Mat- 
thew, xxvii.  16.     Teschendorf,  ed.  Lipsic,  1850. 

They  held  of  small  account  the  punishments  inflicted  on  their  relatives  and 
friends  ; — for  the  sake  of  calling  no  man  Lord  ! — Josephus,  Antiq.  xviii.  1.   §  G. 

What  belongs  to  the  God  render  to  the  God. — Matthew,  xxii.  21. 

1  Keleusis  de  egeneto  apo  Augoustou  Basileos  apografesthai  pantas  toils  en  Beth- 
leem  t>;s  Ioudai'as. — Protevang.  Jac.  xvii.  Until  after  Herod's  death  Augustus  had 
not  assumed  the  administration  of  the  affairs  of  Judea.  Before  his  death  Herod  did 
all  that. 

2Supernat.  Religion,  I.  306,  308,  309.  The  author  of  this  quoted  work  mentions 
many  similar  errors  of  Justin  and  Luke.     See  I.  p.  301-303,  307,  et  passim. 

3  Justin,  Apol.  I.  p.  141  ed.  1551;  Matthew,  iv.  10;  Luke,  iv.  8.  We  have  seen 
that  the  writer  of  "  Paul"  must  have  seen  this  passage  in  the  graphai  (Christian  Script- 
ures). 

4  The  Zealots.  John  stated  that  Annas  and  Kaiaphas  were  both  high  priest  at  the 
same  period.  Josephus  says  that  Kaiaphas  was  high  priest  for  ten  years,  a.d.  25-36. 
Annas  had  previously  liecn  high  priest  (Jos.  Ant.  xviii.  2,  1),  but  nothing  is  more  cer- 
tain than  that  the  title  was  not  continued  after  the  office  was  resigned  ;  and  Ishmael, 
Eleazar  and  Simon,  who  succeeded  Annas  and  separated  Ids  term  of  office  from  that  of 
Kaiaphas,  did  not  subsequently  bear  the  title. — Supernatural  Relig.  II.  21 7--10. 
Luke,  iii.  2  and  Acts,  iv.  6,  had  previously  made  the  same  mistake. 


492  THE  GHEBEBS  OF  HEBBON. 

Who  in  the  middle  of  the  2nd  century  would  have  re- 
membered what  inscription  was  set  over  the  Healer's  head  ? 
It  is  not  very  likely  that  by  Pilate's  order  a  superscription  was 
placed  over  the  head  of  the  Healer  with  a  false  indictment  on 
it.  If  any  superscription  was  set  over  his  head  it  must  have 
indicated  what  was  the  charge  against  him.  An  indiscreet 
superscription  would  perhaps  offend  the  Caesar  !  But  we  are 
not  yet  done  with  the  hero  of  Galilee.  His  blood  continued 
to  fight  after  he  had  perished.  His  two  sons  fought  on  until 
the  Romans  crucified  them ;  and,  finally,  when  Jerusalem  was 
destroyed  and  all  was  lost,  his  descendant  Eleazar  exhibited 
the  Hood  of  Judas  still  in  the  war ;  for  with  a  faithful  band  he 
had  thrown  himself  into  the  impregnable  fortress  of  Masada, 
and  still  held  out,  refusing  to  surrender.  He  was  a  descendant 
of  that  Judas  who  when  Kurenius  was  despatched  as  censor 
into  Judea  prevailed  on  numbers  of  the  Jews  not  to  enroll  them- 
selves. For  it  was  at  that  juncture  that  the  Sikarii  combined 
against  those  who  were  willing  to  obey  the  Romans,  treating 
them  in  every  way  as  enemies,  plundering  their  property, 
driving  off  their  cattle,  and  setting  fire  to  their  habitations. 
Against  the  Sikarii  and  Eleazar  the  Romans  advanced  sur- 
rounding the  entire  circuit  of  the  fortress  with  a  wall  and  dis- 
tributing sentinels.  The  general  himself  encamped  at  that 
point  where  the  rocks  of  the  fortress  adjoined  the  neighboring 
mountain. 

Masada,  a  rock  not  inconsiderable  in  circumference,  and 
lofty  throughout  its  entire  length,  is  encompassed  on  every 
side  by  ravines  of  such  vast  depth  that  they  are  unfathomable 
by  the  eye  ;  precipitous  withal,  and  inaccessible  to  the  foot  of 
every  living  creature,  except  in  two  places,  where  the  rock 
admits  a  difficult  ascent.  Of  these  passages  one  leads  from 
the  Dead  Sea  and  fronts  the  rising  sun  :  the  other,  by  which 
the  approach  is  less  difficult,  is  from  the  west.  The  former  is 
called  the  snake,  from  its  narrowness  and  continual  involutions. 
Its  line  is  broken  at  the  projections  of  the  precipices.  In 
going  through  it  the  feet  must  alternately  be  firmly  fixed. 
Destruction  threatens  ;  for  on  either  side  yawn  deep  caverns 
so  terrific  as  to  appal  the  most  undaunted  spirit.  After  thirty 
furlongs  of  this  sort  the  summit  is  reached  which  spreads  out 
into  a  plain.  The  Romans  had  to  in  part  fill  up  the  valley  be- 
tween the  mountains  to  get  space  to  plant  their  engines  of  war. 


THE  NAZARENES.  493 

After  destroying-  Herod's  wall  by  a  battering-  ram,  and 
burning-  another  built  by  the  Sikarii  behind  the  hrst,  the  place 
became  untenable.  But  neither  did  Eleazar  himself  meditate 
night,  nor  had  he  any  intention  of  permitting  others  to  do  so. 
Setting  before  his  eyes  what  the  Romans  would  inflict  on 
them,  their  children,  and  their  wives,  he  planned  the  death 
of  all.  After  reminding  his  soldiers  of  the  Resurrection  in 
heaven,  and  that  life  alone  is  miserable,  he  broached  his  plan 
to  them.  At  daylight  next  morning  the  Roman  army  moved 
upon  the  camp  of  Eleazar  "  the  first  of  all  to  revolt  and  the 
last  in  arms  against  them."  But  seeing  no  enemy  and  a  dread- 
ful solitude  on  every  side,  fire  and  silence  within,  they  could 
not  imagine  what  had  occurred.  Nine  hundred  and  sixty 
persons  including  women  and  children,  lay  dead.  When  all 
the  rest  had  fallen  the  scion  of  Judas  the  Galilean  inspected 
the  bodies  to  see  if  any  remained  alive,  and  then  driving  his 
sword  with  one  collected  effort  completely  through  his  body, 
fell  down  beside  his  family.  The  sect  of  Iudas,  says  Josephus, 
have  a  love  of  what  is  free  hard  to  overcome  ! 

What  do  you  think.  Simon  ?  The  kings  of  the  earth,  from  whom  do  they 
take  taxes  and  census,  from  their  sons  or  from  the  foreigners  ? 

And  when  he  said  "  from  the  foreigners,"  the  Healer  said  to  him  : 

Then  the  sons  are  free! — Matthew,  xvii.  25,  26. 

This  is  Iesous  the  prophet  from  Nazaret  of  Galilee. — Matthew,  xxi.  11. 

Tell  the  "  Brothers  "  to  go  to  Galilee  and  there  they  will  see  me  ! — Matthew, 
xxviii.  10. 

The  word  Iesua  has  the  double  meaning  to  save  (Matthew,  i. 
21)  and  to  heal.  He  (Iesous)  went  down  and  dwelt  at  Nazareth, 
to  escape  from  Archelaus  the  son  of  Herod.1  When  the  ter- 
ritory of  Archelaus  was  reduced  to  a  Roman  province  under 
the  administration  of  Koponeus  the  procurator,  Judas,  a 
Galilean,  excited  the  inhabitants  to  revolt,  denouncing  the 
payment  of  tribute  to  the  Romans. — Josephus,  Wars,  II.  eh. 
8.  1.  Eleazar,  a  man  of  influence  among  the  Sikars,  was  .". 
descendant  of  the  Judas. — Josephus,  Wars,  VII.  8.  1.  Barab- 
bas  (Bar  Abbah)  was  a  Robber. — John,  xviii.  40.  The  Patriots 
were  called  Robbers. 

Pilate  sent  to  Herod  (Antipas)  the  Iesous  under  arrest,  Herod  succeeding 
Archelaus. — Justin,  Trypho,  p.  103  ;  Luke,  xxiii.  7,  8. 

1  Tertullian  vs.  Marcion,  Ante-Nicene  Library,  vii.  190  ;  Matth.  ii.  22. 


494  THE   GHEBERS  OF  HEBRON. 

They  had  then  a  distinguished  prisoner,  called  Iesu  Barabbah. — Matthew 
xxvii.  16.  ed.  Tischendorf,  ed.  Leipsic.  1850. 

And  there  was  the  one  called  Barabbas,  arrested  with  the  rebels  that  had 
done  some  bloodshed  in  the  insurrection. — Mark,  xv.  7. 

And  they  then  had  a  noted  prisoner  called  Barabbas. — Matthew,  xxvii.  16. 
Codex,  Sinait. 

The  pernicious  superstition,  repressed  for  the  moment,  again  broke  out 
not  only  throughout  Iudea. — Tacitus,  An.  xv. 

The  Nazorenes  were  still  patriotic  so  far  as  regards  interest  in 
their  race  and  country  l  (Acts,  i.  6).  Bar  Cocheba's  rising 
indicates  the  feeling  of  the  Jews  after  the  destruction  of  Jeru- 
salem ;  so  that  the  hope  of  the  Messiah  was  always  present 
'  through  all  the  hill  country  of  Judea.'  Judas  the  Gaulanite, 
'  Iesou  Bar  Abbah,'  Eleazar  and  Bar  Cocheba  corresponded 
to  this  feeling  of  hostility  to  Eome  and  the  foreigners,  that 
existed  among  the  lower  and  middle  classes.  It  was  not 
wholly  unreasonable  to  expect  some  manifestation  of  senti- 
ment in  this  connection  among  an  outraged  and  shamefully 
abused  people  after  the  fall  of  their  temple  and  the  ruin  of 
their  hopes.  Some  Christian  not  far  from  a.d.  138-149  who 
had  Josephus's  writings  before  him,  undertook  the  produc- 
tion of  a  work  that  should  be  Ebionite,  Messianic,  written  in 
response  to  the  national  sentiment,  and  yet  peculiar  in  this 
that  the  Scribes  and  Pharisees  are  detested  while  the  Saints 
are  made  of  paramount  interest,  and  the  whole  scene  is 
changed  from  war  to  peace,  subjection  to  Roman  sway,  and  the 
.Resurrection  of  Iesous. 

My  sway  is  not  derived  from  this  world.'2 — John,  xviii.  36. 

Justus  of  Tiberias  wrote  a  history  of  the  war  of  the  Jews,  but 
says  nothing  about  Christ  or  Christians.3    There  were  several 

1  Acts,  i.  6  :  'If  thou  wilt  reinstate  the  kingdom  for  the  Israel ! '  Solomon's 
'  Jesus  of  History,'  13,  16,  takes  the  ground  that  the  followers  of  Judas  of  Galilee  were 
the  followers  of  Jesus ;  and  psalm,  ii  6,  7,  when  quoted  by  Justin  Martyr  as  foretell- 
ing the  Messiah,  applies  to  Judas  (as  the  expected  Messiah)  and  his  followers  the 
Nazarenes  and  Ebionites.— Solomon,  07,  102,  108,  173,  174,  178,  180,  181,  232-234; 
Luke,  xxii.  34-36.  The  narrative  is  a  jumble  of  historical  events  as  illustrating  a  fore- 
gone theosophy,  and  is  no  myth,  but  the  reflection  of  a  real  movement  of  a  section  of  the 
Jewish  mind  before  and  after  the  national  dissolution  and  dispersion. —Geo.  Solomon, 
201.  No  doubt  other  elements  having  more  or  less  a  historical  root  were  added. — ibid, 
p.  202. 

2  My  authority  (right  to  govern)  is  derived  from  on  high  ! 

3  Renan,  l'Ant.,  237;  Photius,  Biblioth.  cod.  xxxiii.  died  a.d.  about  891.  See 
Diet.  Chr.  Biosr.  IV. 


THE  NAZARENES.  495 

of  the  name  Iesous,  mentioned  by  Joscplms,  two  especially 
suited  to  the  writer's  purpose.  One  Iesou  was  surnamed  Bar 
Abba,  a  man  of  some  distinction  in  the  interior  of  the  country 
as  a  Zealot  probably  (as  Josephus's  'Robbers'  usually  were) ; 
the  other  was  the  mild,  peaceable  prophet  of  Jerusalem's 
destruction,  who  was  scourged  to  the  bone,  and  like  a  la  nib 
opened  not  his  mouth!  These  two  characters  supplied  the 
basis  for  the  undertaking  which  was  largely  the  result  of  read- 
ing the  writings  of  Josephus,  but  which  the  Jew  Christian 
writer,  as  it  seems  to  us,  used  for  his  own  purpose  in  utter 
defiance  of  the  chronological  succession  of  events.1 

The  destroyer  of  the  temple. — Matthew,  xxvii.  40. 
I  will  destroy  this  hand  made  temple. — Mark,  xiv.  58. 

Of  course  Mark  was  written  after  the  Temple  had  been  de- 
stroyed! 

KaraXvaco  rbv  vabv  tovtov  rbv  x€lP°'Koirl'rov- — Mark,  xiv.  58. 
6  /earaAtW  rbv  vabv. — Matthew,  xxvii.  40. 

Philo  Judaeus,  B.C.  16-a.d.  54,  like  Justus  of  Tiberias  (a.d.  70- 
101),  shows  entire  ignorance  of  the  advent  of  the  Jewish 
Redeemer.2    The   author  of   '  Supernatural   Religion '  affirms 

1  In  using  Josephus  the  errors  were  evidently  intentional  on  the  part  of  the  one 
who  used  his  narrative.  Geo.  Solomon  p.  186  says  'that  the  Jesus,  whom  they  sup- 
posed to  be  one,  was  really  two.1 

2  Strange,  Sources  and  Development  of  Christianity,  p.  19.  Then  Eusebius,  H.  E. 
III.  5,  says  that  the  whole  body  of  the  Church  at  Jerusalem,  having  been  commanded 
by  a  divine  revelation,  given  to  men  of  approved  piety  there  before  the  war,  removed 
from  the  city  and  dwelt  at  a  certain  town,  beyond  the  Jordan,  called  Pella.  Those 
that  believed  in  Christ,  he  says,  removed  from  Jerusalem.  This  is  an  exceedingly  im- 
probable statement  in  itself  (—See  Library  of  Univ.  Knowledge,  New  York,  1880.  vol. 
v.  p.  2:)C>,  which  says  that  the  Ebionites  first  became  an  organised  body  or  sect  in  the 
time  of  Hadrian  at  Pella).  Eusebius,  as  has  been  before  remarked,  is  a  very  unsafe 
authority.  He  made  out  the  Therapeutae  of  Egypt  to  be  Christians  (Christians  were 
hard  to  find  before  a.d.  85-91) ;  and  he  probably  found  it  hard  to  explain  why  there 
were  no  Christians  at  the  siege  of  Jerusalem.  Christians,  who  believed  that  Tern  mas 
the.  Christos,  seem  to  have  been  very  rare  in  the  time  of  Kerinthus  at  Antioch,  or 
among  the  Ebionim  in  a.d.  140.  The  Christian  passages  in  Josephus  are  distrusted ; 
but  not  his  references  to  Iudah  the  Galilean  Hero,  born  towards  the  beginning  of  our 
era.  In  Philo's  Kabalah  there  \v;is  (as  perhaps  in  psalm,  ii.)  the  essence  of  the  idea  of 
a  Christos,  perhaps  of  a  Iesua.  No  one  can  doubt  that,  if  Iudah  had  been  taken  alive, 
he  would  have  been  crucified  by  the  Romans.  The  Nazarenes  were  native  ascetics 
hostile,  after  Jerusalem's  fall,  to  both  Pharisees  and  Romans,  and  in  their  hearts  likely 
to  remember  Iudah  the  Galilean,  if  Josephus  remembered  him  and  his  '  sect.'  Delitzsch 
finds  traces  of  the  Gospel  of  the  Hebrews  before  a.d.  130  in  the  Talmud.  Rut  that  is 
nearly   sixty  years   after  Jerusalem  was  destroyed,  and  the  words  Siphri  ha  Minim 


496  THE   GHEBERS  OF  HEBRON. 

that  there  is  a  gap  in  the  testimony  to  the  Eesurrection  that 
has  never  been  rilled  up  :  "  As  it  is,  no  evidence  is  offered  that 
Jesus  really  died."  The  Gospels  do  not  pretend  that  any  one 
was  an  eye-witness  of  the  Eesurrection  itself.  Paul  passes 
over  the  event  itself,  and  relies  solely  on  the  fact  that  Jesus 
Avas  supposed  to  have  been  seen  by  certain  persons  to  prove 
that  he  died,  was  buried,  and  had  actually  risen  the  third  day. 

might  mean  the  hooks  of  the  Blchasites,  the  Haeretist  Gnostic  writers,  etc.     The 
Ebionites  differed  very   little  from  Jews  (— Origen,  II.  p.  15).     Those  of  the  Jewish 
people  who  believed  in  Iesu  have  not  given  up  following  their  ancestral  laws  and  are 
called  Ebion  (—Origen,  II.  pp.  429,  430).     The  Markionites  declare  utterly  that  Iesu 
was  not  born  from  a  woman ;  the  Ebionites  say  that  he  was  generated  from  a  man  and 
woman,  like  us.     And  as  to  his  human  body,  this  is  denied  ;  some  saying  that  he 
came  from  the  heavens  ;  others,  that  he  had  such  a  body  as  we  have,  in  order  through 
the  likeness  of  the  body  to  redeem  also  our  bodies  from  sins  and  give  us  the  hope  of  a 
resurrection.— Origen,  II.  p.  145.  ed.  Paris,  1619.     Peter  and  James  were  represented 
as  of  the  Ebionite  sort.— Acts,  ii.  44  ;  x.  14  ;  xv.  1  ;  xxi.  20.     It  is  evident  that  the 
'resurrection  of  the  dead1  was  a  sore  subject  (Acts,  xxiii.  G.)  and  that  if  the  doctrine 
of  '  spirit  and  matter '  was  true,  there    could  not  fail  of  a  large  multitude  of  sins  accu- 
mulating against  every  man,  and  then,  what  was  to  become  of  him  in  the  resurrection  V 
The  Pharisees  courted  this  tribulation  ;  the  Sadukees  denied  the  resurrection ;  but  the 
Iessenes,  Baptists,  and  Nazorian-Iessaeans  made  the  most  of  the  doctrine.     The  Pha- 
risees were  on  the  side  of  the  regular  Church-elders  and  rabbis  ;  it  was  assumed  that 
their  souls  were  safe.     The  Death-Angel  was  required  every  night  to  deliver  their  souls 
safely  in  Paradise.     Lucian's  description  of  the   Christian  excitable  temperament  is 
confirmed  by  the  Jewish  temperament  described  in  Acts,  xxi.  28,  31,  36,  xxii.  22-24, 
xxiii.  6-10,  12,    21.     Suetonius  describes   the  Jewish   Messianists   as   tumultuous   on 
account  of  Christos.     John  the  Baptist  was  said  to  be  the  Christus,  which  thing  indeed 
some  too  said  of  Dositheus  the  heresiarch  of  the  Samaritans,  but  some  (said  it)  of  Iudas 
the  Galilean.— Origen,  Homilia,  xxv.  in   Lucam.  Vol.  II.  p.  150.     Barabbas   had  the 
prenomen  Iesu  as  we  have  elsewhere  shown.     '  In  many  copies '  (says  Origen,  II.  p. 
125)  'it  is  not  contained  that  Barabbas  was  also  called  Iesus.'     But  the  people  called 
for  Bar  Abbah,  one  of  the  '  Robbers '  (probably)  who  defended  Judea  against  the 
Roman  soldiery.     It  looks  as   if  Origen   tried   to  explain   away  certain   similarities 
between  Iesu,  Iesou  Bar  Abbah,  and  Iudah  the  Galilean.     But  there  they  are  still ; 
and  Origen  is  a  witness  to  the  existence  of  these  singular  approximations  between 
Nazorene,  Galilean  and  Sicarian  or  Messianist  history.     The  Saviour  Angel  (Iesua)  was 
the  Son  of  the  Father,  being,  like  Gabriel  in  the  gnosis,  regarded  as  the  Logos.     Iudah 
does  not  mean  Saviour  ;  but  both  Iesu  and  Iudah  are  described  as  in  favor  of  Jewish 
freedom,  and  both  perish  (in  the  accounts)  at  the  hands  of  the  Romans.     This  is  not 
literally  stated  in  the  case  of  the  Galilean  Iudah,  except  in  the  Book  of  Acts.     But 
the  splendid  conduct  of  his  sons  leaves  nearly  no  doubt  of  the  death  of  their  father  in 
fighting    for   the  cause  in  which  he  had  so  greatly  distinguished   himself.     But  the 
point  must  be  made  that  Matthew,  xxvii.  17,  22,  infuses  a  doctrinal  (argumentative) 
piece  of  evidence   into  his    text  when  he  makes   Pilate   say   "  Iesus  who   is  called 
Christos."     Each  of  these  two  verses  endeavors  to  include  the  specific  doctrine  of  the 
two  natures  in  Iesu.     It  did  not  happen  accidentally,  or  by  miracle.     It  is  an  argu- 
ment (like   Matthew,  i.   IS ;  iii.   16)  in  favor    not  of  the  pure  gnosticism,  but  of  the 
combination    of    the  Christos  with    the   FLESH,  which  Kerinthus   refused    to  admit. 
It  was  purposely  done. 


THE  NAZARENES.  497 

The  Apostle  states  that  the  doctrines  which  he  had  delivered 
to  the  Korinthians  he  had  himself  "  received." — Supernatural 
Religion,  III.  483-485.  "It  might  then,  indeed,  have  been 
reasonably  expected  that  Paul  should  have  sought  out  those 
who  could  have  informed  him  of  all  the  extraordinary  occur- 
rences supposed  to  have  taken  place  after  the  death  of  Iesus. 
Paul  does  nothing  of  the  kind.  He  is  apparently  quite  satisfied 
with  his  own  convictions." — Supern.  Rel.,  III.  p.  494.  "  Does 
the  mere  passage  of  any  story  or  tradition  through  Paul  neces- 
sarily transmute  error  into  truth — self-deception  or  hallucina- 
tion into  objective  fact  ?"— Sup.  Rel.  III.  p.  496.  Bar  means 
"son,"  Barabbas  means  '  Son  of  (the)  Father.' 

Saturninus's  statement  that  the  Salvator  Soter  was  only  a 
bodiless  man  in  phantom  1  not  only  indicates  that  he  knew  no 
Iesu,  but  seems  to  have  called  forth  express  replies  in  Luke, 
xxiv.  and  John  xx.  It  is  written  that  Basileides  a  founder  of  a 
Gnostic  system  lived  in  Alexandria  about  the  year  125.  Alex- 
andria had  about  a  century  or  more  previous  learned  the  gnosis 
of  Philo  Judaeus.  Basileides,  it  is  said,  wrote  a  gospel,  which 
certainly  was  called  after  his  own  name.  He  expressly  states 
that  he  received  his  knowledge  of  the  truth  from  Glaucias  "  the 
interpreter  of  Peter."— Supern.  Rel.  II.  41-44;  Clemens  Al. 
Strom,  vii.  17.  §  106.  It  is  evident  from  Hippolytus,  vii.  22 
(Duncker  and  Schneidewin,  p.  360)  that  Basileides  was  an  Alex- 
andrian philosopher  whose  speculations  related  to  the  ayin 
(non  ens)  and  creation  (as  related  in  Genesis,  i.  4),  the  Creative 
Word,  and  the  holy  spirit.  The  Sonship  (viot^s)  bore  a  certain 
relation  to  the  holy  spirit  (to  pneuma  to  aytov),  and  the  pneuma 
to  the  Sonship. — Hippolytus,  p.  363.  Here  we  come  upon  the 
first  stages  of  that  doctrine  which  is  later  exhibited  in  Matthew, 
i.  20,  iii.  16, 17,  which  is  the  relation  the  Son  and  Holy  Spirit  bore 
one  to  the  other,  and  finally  to  the  manifestation  in  the  flesh. 
Writers  in  later  times,  like  Irenaeus  and  Hippolytus,  after  the 
Christian  system  had  fought  its  battle  with  certain  develop- 
ments of  the  gnosis,  would  naturally  be  biassed  in  favor  of  their 
own  system  and  contend  against  that  of  Basileides  ;  but  his  sys- 
tem in  its  inception  was  a  part  of  Jewish  gnosis.  The  Gospel  of 
Basileides  came  first  from  the  Sonship,  he  says,  to  the  Arch5n 
through  the  Son  who  sat  with  the  Archon,  and  the  Archon 

1  Dionysus  the  Saviour,  a  sitting  statue. — Pansanias,  II.  2.      The  Alkyonian  Lake 
through  which  Dionysus  came  into  the  Hades  to  bring  up  Semele. — ibid.  II.  37.  5. 
32 


498  THE  GHEBERS   OF  HEBRON. 

learned  that  lie  was  not  God  of  all  things,  but  was  begotten. — 
Hippolyt.  vii.  26.  The  Gospel  is  the  gnosis  of  supermundane 
affairs.— ibid.  vii.  27.  Basileides  and  the  authors  of  Christian- 
ism  were  then  engaged  in  manufacturing  the  '  superior  science  ; ' 
and  the  author  of  '  Supernatural  Eeligion  '  tells  us  that,  at  the 
period  referred  to,  our  four  Gospels  were  not  then  in  existence. 
But  the  Gospel  according  to  the  Hebrews  (called  also  '  according 
to  the  Egyptians  ')  was  already  there  present ;  so  that  it  would 
hardly  be  safe  to  assume  that  the  Gospel  History  as  contained 
in  our  Matthew  was  not  already  in  some  measure  to  be  found 
in  the  Gospel  according  to  the  Hebrews.  Indeed  about  a.d. 
170-160  (or  possibly  still  later)  Justin  Martyr  proves  this  to 
have  been  the  case.  Still  we  need  not  surrender  the  point  that 
the  gnosis  preceded  the  narrative  part  of  our  Gospels.  Canon 
Westcott  says  :  It  is  just  possible  that  Hippolytus  made  use  of 
writings  which  were  current  in  his  own  time  without  further  ex- 
amination, and  transferred  to  the  Apostolic  age  forms  of  thought 
and  expression  which  had  been  the  growth  of  two  and  even  of 
three  generations.  The  author  of  Supernatural  Religion,  II.  p. 
53,  approves  of  this  remark.  Oualentinus  a.d.  140-187  evi- 
dently attached  no  canonical  authority  to  Christian  Scripture. 
Clemens-Alexandrinus,  however,  informs  us  that  Oualentinus, 
like  Basileides,  professed  to  have  direct  traditions  from  the 
Apostles,  his  teacher  being  Theodas,  a  disciple  of  the  Apostle 
Paul  (?).  If  he  had  known  any  Gospels  which  he  believed  to 
have  apostolic  authority,  there  would  clearly  not  have  been 
any  need  of  such  tradition.1  Hippolytus  distinctly  affirms  that 
Oualentinus  derived  his  system  from  Pythagoras  and  Plato 
and  not  from  the  evangels. — Supern.  Rel.  II.  75,  76  ;  Clem. 
Strom,  vii.  17.  §  106.  So  that  the  Alexandrine  Greek- Jewish 
speculation  was  still  at  work.  The  Oualentinians  in  the  time 
of  Irenaeus  had  many  gospels,  one  peculiar  to  themselves,  and 
rejected  the  New  Testament  writings  which  they  certainly 
would  not  have  done  had  the  founder  of  their  sect  acknowl- 
edged them.2      There  was   absolutely  no  New  Testament  for 

1  The  fact  that  there  was  a  tradition  from  the  Apostles  upsets  the  claims  of  the 
Four  Gospels,  which  are  evidently  later  treatises,  and  we  learn  that  there  were  Apostles 
from  whom  Basileides  professed  to  have  direct  traditions.  The  word  Apostles  was  an 
ancient  term  not  at  first  but  subsequently  applied  to  the  Christian  Apostles.  In  the 
primitive  sense  Paulus  may  have  been  an  Apostle  from  the  Churches  of  Asia  Minor  and 
Antioch.     The  apostle  was  a  messenger  (an^el)  or  delegate  from  the  Ekklesia. 

2  Tertullian  says  that  Valentinus  at  first  believed  in  the  doctrine  of  the  Katholic 


THE  NAZARENES.  499 

Valentinus  himself  to  deal  with. — Supernat.  Pielig.,  II.  77.  One 
is  the  King-  of  Light  in  his  kingdom,  nor  is  any  higher  than  he, 
none  that  shall  have  resembled  his  likeness,  none  who  with  up- 
lifted eyes  shall  have  seen  the  CROWN  that  is  on  his  head. — 
Codex  Nazoria,  I.  9.  The  King-  rejoices  in  the  Sons  of  Light. 
— Codex  Nazor.  I.  20,  Matthew,  xxv.  34.  The  Nazorian  Codex 
claims  John  the  Baptist  as  its  founder,  just  as  Matthew  claims 
John  as  a  Nazarene  Baptist,  baptising  Iesu.  Jordan  was  the 
beginning  of  the  evangels. — Cyril,  bishop  of  Jerusalem,  III. 
ii.  ;  XIY.  viii.  The  Adam-Christos  of  the  Clementine  Homilies 
was  regarded  by  the  gnostics  as  the  Son  of  God,  and,  further, 
as  the  "  Man,"  "  the  Son  of  the  Man."  In  the  Kabalah  the 
three  letters  Adm,  were  held  to  refer  to  Adam,  Dauid,  Messiach, 
indicating  that  the  soul  of  Adam  was  expected  to  reappear  in 
Dauid  and  the  Messiach.  According  to  Justin,  p.  3G,  the  zo- 
tikon  pneuma  was  in  the  human  soul.  Genesis,  ii.  G,  9,  was 
held  by  the  gnostics  to  mean  that  into  Adam  was  breathed  the 
pneuina  hachaiim  (the  spiritus  of  the  lives),  consequently,  he 
received  the  holy  pneuma  (breath)  as  Son.  In  the  gnosis 
the  holy  spirit  was  the  "  spirit  of  the  anointing."  This  is  the 
Christos,  the  Massiacha.  But  the  Ebionites  in  the  time  of 
Irenaeus  (a.d.  179)  considered  the  Healer  only  a  man. — Euse- 
bius,  H.  E.  iii.  27.  The  Mandaites  (who  are  the  Nazoria  of  the 
Liber  Adami)  are  the  descendants  of  the  Nabathaeans. — Chwol- 
solm,  die  Ssabier,  I.  111. 

The  sect  of  Iudah  the  Galilean  were  fanatics.  The  teaching 
that  religion  is  law,  that  the  Law  was  delivered  to  Moses  on 
Sinai,  that  the  holy  spirit  of  the  God  himself  is  bestowed  in 
measure  on  the  prophets,  the  severance  of  spirit  from  matter, 
the  contempt  for  the  latter,  the  idea  that  the  Unknown  God  is 
the  sole  cause  of  all  that  happens,  the  doctrine  of  self-denial, 
the  positive  belief  in  the  resurrection  after  death,  the  applica- 
tion of  the  distinguishing  mark  of  circumcision  to  a  whole 
people  were  as  well  calculated  to  make  a  nation  of  Eleazars  as 
West  Point  is  to  rear  soldiers.  The  Mohammedan  showed  that 
same  spirit  at  the  Shipka  Pass  and  in  the  Soudan.  Conse- 
quently Iudah   ben  Sariphai  and   Matthaiah  ben   Margaloth, 

Church  until  (donee)  the  episcopate  of  Elentherus  (177). — Tertull.  de  Prescript.,  xxx 
The  Church  could  have  had  a  bishop  even  it'  it  had  no  Written  Evangels  of  the  N.  T.  \\> 
have  also  been  obliged  to  date  Markion  later  than  is  usual,  owing  to  Tertullian,  On 
Prescript. ,  xxx.  ami  the  force  of  his  word  '  donee' 


500  THE   GHEBERS  OF  HEBRON. 

celebrated  lawyers  of  the  Jewish  Law,  pulled  down  the  Roman 
Eagle  over  the  gate  of  the  Temple  and  died  for  the  preserva- 
tion of  their  Law, — which  seems  to  have  been  the  beginning- 
of  the  Jewish  war ;  for  Iuclah  the  Galilean  and  Saddouk  the 
Pharisee  with  the  same  sentiments  urged  to  rebellion,  sum- 
moning the  nation  to  freedom  in  the  name  of  their  God !  As 
Josephus  said,  they  did  not  mind  dying  any  kind  of  death, 
considering  the  God  their  sole  Ruler  and  Lord.  How  should 
such  a  '  sect '  last  to  the  year  a.d.  90,  without  their  spirit  contin- 
uing to  raise  up  Sampsons  in  the  camp  of  Dan  !  The  Romans 
understood  them  well.  When  their  Temple  was  destroyed  by 
the  army  of  Titus,  some  might  think  that  the  Lord  was  not  al- 
together on  their  side.  When  Hadrian  built  a  temple  to  Jupi- 
ter Capitolinus  over  the  spot  where  the  Temple  had  been  they 
were  sure  of  it;  and  as  Christianism,  founded  first  on  the 
oriental  gnosis  and,  second,  upon  the  supposed  martyrdom  of 
Iesous,  had  in  the  meantime  grown  up  in  self-denial,  non- 
resistance,  and  submission  to  Roman  sway,  the  Jewish  War  had 
borne  some  fruits.  The  Sect  of  Iudah,  for  all  we  can  now  see, 
can  hardly  have  later  become  the  Sect  of  the  Jordan.  But,  we 
may  be  certain  that  in  the  2nd  century  neither  the  Jordan  nor 
the  Jews  in  a.d.  160  had  forgotten  him.  Acts,  v.  37  settles  that. 
If  the  Messianists  threw  away  the  sword  and  acknowledged 
that  all  power  is  from  the  God,  even  the  power  of  Rome, — they 
stubbornly  held  their  faith  and  won  the  martyr's  crown,  like 
the  Jews  and  Turks.  They  probably  were  as  fanatical  as  the 
"  sect "  of  Iudah. 

It  is  very  singular  that  Justin  in  the  dialogue  with  Trypho, 
p.  103,  refers  directly  to  the  statement  in  Luke,  xxiii.  7,  8. 
Justin,  p.  106,  also  refers  to  the  story  in  Matthew,  xxvii.  64  and 
xxviii.  13.  The  author  of  "  Supernatural  Religion  "  says  that 
Justin's  Greek  shows  that  he  borrowed  from  the  "  Gospel  of 
the  Hebrews  "  and  not  from  our  Gospels.  The  Gospel  of  the 
Hebrews  must  have  been  very  complete,  if  it  contained  all  the 
passages  found  in  Justin's  dialogue  that  resemble  passages  in 
our  first  three  Gospels.  So  near  is  Justin  of  Samaria  to  the 
Ebionite  Matthew. 

Iesous  and  Bar  i\.ba  are  brought  into  connection  with  the 
war  of  Iudas  against  the  Romans  (Luke,  xxiii.  2-7).  Galatians, 
iv.  25,  26  states  that  '  Jerusalem  is  in  bondage  with  her  chil- 
dren.'    This  was  evidently  written  after  Jerusalem's  destruction 


THE  NAZABENE8.  501 

by  Titus.  Justin's  silence  in  regard  to  Paul,  when  he,  had 
every  reason  to  cite  him  in  his  anti-Judaistic  reasonings,  is  a 
silence  that  speaks — a  void  that  no  iteration  of  unattested 
statements,  no  nebulous  declamation,  can  ever  fill. — Antiqua 
Mater,  35.  The  writer  of  Pauline  Epistles  was  a  Christian 
gnostic.  He  preaches  the  '  Christos  crucified'  and  starts  off 
into  Justification  by  faith.  In  Clemens  Alexandrians,  Strom, 
vii.  cap.  17  and  18  Paul  comes  before  us  as  a  friend  of  Theodas. 
The  context  in  Clemens  mentions  Simon  Magus  and  his  tem- 
porary conversion  to  Christendom  (Loman,  Quaest.  Paulinac,  p. 
69).  For  this  unification  pleads  the  context  in  Clemens.  In 
addition,  a  trace  of  the  old  tradition  has  been  preserved  which 
brought  the  movement  of  Theodas  into  immediate  connection 
with  the  Christendom  in  a  treatise  against  the  heretics  by 
Vigilius  Tapsensis  in  his  dialogue  contra  Arianos,  Book  I.  cap. 
29.  Athanasius  illustrates  the  heretics  by  an  example  bor- 
rowed from  the  history  of  the  Christian  antiquity.  The  name 
Christian,  he  says,  was  first  adopted  after  some  had  illegally 
joined  the  believers  in  Christus.  He  reckons  then  the  follow- 
ers of  Dositheus,  Theodas,  Judas  and  John  the  Baptist  to  the 
quasi  believers,  to  the  pseudo-Christians  from  whom  the  true 
believers  distinguished  themselves  by  the  assumption  of  the 
name  Christiani  ( — Loman,  p.  69).  The  words  are:  et  quia 
multi  dogmatum  novorum  auctores  exstiterant,  doctrinae  ob- 
viantes  Apostolicae,  omnesque  sectatores  suos  discipulos  nom- 
inabant,  nee  erat  ulla  nominis  discretio  inter  veros  falsosque 
discipulos,  sive  qui  Christi,  sive  qui  Dosithei,  sive  Theodae, 
sive  Judae  cujusdam,  sive  etiam  Joannis  sectatores,  qui  se 
quasi  Christo  credere  fatebantur.  Here  we  are  removed  by 
this  church-father  into  the  same  period  of  traditions  in  which 
the  haeresiarchs  of  the  second  century,  according  to  Clemens, 
moved,  when  they  wished  to  make  their  adherents  believe 
on  the  high  autiquity  of  the  gnostic  ideas.  Presumptuous 
should  it  be  out  of  these  and  such  like  evidences  to  infer  a 
real,  out  of  spiritual  intercourse  born,  connection  between  the 
national  religious  movements  of  Jews  and  Samaritans  in  the 
first  half  of  the  2nd  century  of  our  era  on  the  one  side,  and 
the  gnosticism  of  Valentinus,  Basilides,  Markion,  etc.,  on  the 
other?  What  here  must  be  held  fast  comes  chiefly  afterwards 
below : 
1st.  The  Gnostic  parties  strove  after  popularity  in  the  Church, 


502  THE   OHEBERS   OF  HEBRON. 

just  as  the  party  of  the  centre  and  the  right  side,  through  ap- 
pealing to  Old-Christian  authorities. 

2nd.  The  Church-fathers  endeavored  to  neutralise  these  tactics 
of  the  Gnostics,  partly  by  makiDg  clear  what  a  crying  contrast 
there  was  between  the  Gnostic  and  the  Apostolic  ideas,  partly 
through  declining  as  far  as  possible  to  admit  the  supposed 
(pretended)  authorities  out  of  the  former  Christian  time,  to 
which  the  Gnostics  appealed  ;  to  which  end  they  sought  to 
bring  the  authorities  into  the  suspected  company  of  men  like 
Theudas,  Simon  Magus,  Dositheus,  etc. — Loman,  69,  70. 

The  citations  out  of  the  Kerngma  Petrou  (the  root  and  main 
trunk  of  the  Clementine  literature)  that  we  meet  with  in  Cle- 
mens Alexandrinus  betray  a  spirit  not  at  all  hostile  to  Paul. — 
Loman,  71.  Ritschl,  who  was  in  the  construction  of  the  picture 
of  Paul  more  influenced  by  the  author  of  Acts,  could  in  the 
"  Testament  of  the  12  Patriarchs  "  read  the  panegyric  of  Paul 
without  doubting  the  Jew-christian  character  of  the  book. 
Hilgenfeld  on  the  contrary,  whose  Paulus  Canonicus  had  awa- 
kened more  distrust  of  the  "  Acts,"  was  obliged  from  the  same 
Testament  of  Benjamin  to  infer  the  Antijewish  tendency  of 
the  whole  book.  Take  the  proton  pseudos  (the  first  falsehood) 
away,  the  supposed  genuineness  of  the  Chief  Epistles,  first  of 
all  that  of  the  Epistle  to  the  Galatians,  and  the  misconception 
between  the  two  scholars  can  be  abolished.  We  regard  then 
the  author  of  the  Testamenta  as  spiritually  related  to  the 
Nazarenes,  as  Hieronymus  sketches  him,  and  thus  full  of  aston- 
ishment at  Paul  the  Benjaminite  "the  friend  of  the  Lord" 
(Deuteron.  xxxiii.  12),  as  is  said  in  the  Testament  of  Benja- 
min: "  Who  has  told  all  peoples  a  new  gnosis  ;  *  .  .  .  who  of  the 
spoil  obtained  in  him  gives  to  the  synagogue  of  the  heathen, 
and  moreover  to  the  end  of  the  ages  as  a  beautiful  song  shall 
be  in  the  mouth  of  all ;  whose  work  and  word  was  written  down 
in  the  holy  books ;  who  to  the  end  shall  be  a  chosen  of  the 
Lord  ;  he,  with  regard  to  whom  Jacob  had  said  to  Benjamin  : 
he  shall  fill  up  the  remnants  of  your  tribe."  In  Paul  Canoni- 
cus there  is  no  love  for  Israel  in  the  heart  but  only  on  the  lips ; 
the  love  for  the  Jewish  nation  is  dead  ;  with  the  Nazarenes  and 
the  author  of  the  (12)  Testaments  the  love  lives  and  notwith- 
standing the  judgments  of  God  it  has  gone  over  the  nation, 

1  Enlightening  the  nations  with  a  new  gnosis. — Cod.  Cantabrig.  The  Elkesaites 
threw  out  the  entire  Apostle.  — Loman,  85. 


THE  NAZARENES.  503 

the  driving-power   (the  impulsion)  left  from  their  belief  and 
their  hope. — Loman,  81,  82. 

According-  to  Volter,  p.  293,  the  entire  Epistle  to  the  Gala- 
tians  is  spurious.  No  proof  of  the  existence  of  the  Epistle  to 
the  Galatians l  until  the  time  of  Markion  and  Justin.  The 
argument  e  silentio,  says  Loman,  delivered  to  .us  this  advan- 


1  In  Paul  canonicus  the  Christianism  consists  in  the  conscious  denial  of  the  Juda- 
ism and  in  the  belief  in  the  abrogation  of  the  Law  through  the  Crucified.  Among  the 
Nazarenes  Christianity  is  the  discovery  and  revelation  of  the  holy  of  holies  of  Judaism 
for  all  peoples,  resulting  in  the  destruction  of  fatality,  resulting  too  in  the  moral  eleva- 
tion of  the  descendants  of  the  twelve  patriarchs,  visibly  in  their  mutual  forbearance, 
their  respect  for  the  royalty  in  Juda,  for  the  priesthood  in  Levi  guaranteed  to  the  end 
of  the  days.  The  polemic  of  Paul  canonicus  is  only  in  appearance  directed  against  the 
Judaism  outside  the  Church  ;  in  the  nature  of  the  subject  it  has  reference  to  the  men 
of  salvation  in  the  Church  who  appeal  to  the  '  pretended  pillars '  against  the  new  evangel 
that  the  author  of  the  Epistle  to  the  Galatians,  as  Paul's  own  evangel,  will  maintain 
against  any  other  Christian  theory.  The  Nazarenes  on  the  contrary  have  mainly  aimed 
at  a  purely  Jewish  party,  namely,  the  letter-sifting  scribes  who  through  their  hair- 
splittings over  the  scripture  and  the  law  in  them  made  impossible  the  propaganda  for 
Judaism  as  the  divine  institution  for  the  moral-religious  reformation  of  the  world. 
With  one  word,  Paul  canonicus  is  equally  good  in  his  place  in  the  half  of  the  Snd  cen- 
tury as  the  Paul  of  the  Nazarenes  is  about  the  catastrophe  of  a.d.  70.  This  national 
disaster  was  the  chief  cause  of  the  rise  of  a  Messias-community. — Loman,  So.  The 
Elkesaites  threw  out  the  entire  Apostle.  They  opposed  the  efforts  of  the  Catholic 
Church,  by  means  of  the  speculations  concerning  the  logos,  to  crush  out  the  ancient 
Christianism.  As  Origen  says,  rbv  inoarroKov  reKeiov  afore?,  (the  sect)  excludes  all  of  the 
Apostle.— Loman,  85.  The  Severians  blasphemed  Paul  and  threw  out  his  Epistles,  and 
rejected  "  Acts."  Tatian,  too,  altered  the  text  of  Paul's  epistles,  claiming  to  correct 
them.  Severus  the  contemporary  of  Tatian  contended  against  Paul  canonicus.  Hie- 
ronymus  says  that  there  are  some  sects  (aipeVets)  not  admitting  the  Epistles  of  Paul  the 
Apostle,  such  as  both  Ebionites  and  those  called  Encratites.  Severus  denies  Paul's 
Epistles  and  the  "  Acts."  Paul  wrote  as  prophet  against  the  Encratites.— Loman,  86- 
90.  Paul  appears  as  patron  of  the  Catholic  direction,  opposed  to  those  who  onesided, 
theoretical,  busied  themselves  with  gnostic  cavilings,  or  in  practice,  through  their  slack 
morals  gave  the  Church  a  bad  name.— Loman,  90.  If  one  should  hesitate  to  admit  the 
possibility  that  still  in  the  second  half  of  the  2nd  century  use  was  made  too  freely  of 
fabricated  documents  to  oppose  doctrines  and  movements  that  seemed  objectionable, 
then  let  him  give  attention  to  a  fragment  (preserved  in  Eusebius,  H.  E.  v.  16.  p.  210) 
of  a  work  against  Montanism  written  in  193.  The  anonymous  author's  fear  was  that  he 
by  the  utterance  of  his  writing  should  draw  upon  himself  the  appearance  of  wishing  to 
add  something  to  the  logos  of  the  New  Testament.  This  fear  now  points  clearly  to  the 
great  significance  then  ascribed  to  the  New  Testament  as  concluded  (final)  Adyo?  -n;?  k<iu'7J? 
6ia9>)/cT)s.  The  quasi  apostolic  canon  here  called  logos  of  the  New  Testament  of  the 
evangel  can  in  193  not  have  long  become  settled  as  concluded  and  generally  recognised 
as  codex  sacer  among  the  Christians.  In  that  case,  there  could  be  no  fear  of  doing  m  - 
jury  to  the  canon  by  a  pastoral  writing.  The  issuing  of  writings  intended  to  impose 
upon  others  must  at  the  time  have  been,  in  the  hands  of  clerical  persons,  and  adminis- 
trators, a  not  unusual  mode  of  as  far  as  possible  stopping  in  its  birth  movements  in  the 
department  of  public  preaching  that  appeared  dangerous.  As  the  commission  had 
come  to  him  a  long  time  past  when  he  went  to  writing  his  books  on  Montanism,  and  if 


504:  THE  GHEBERS  OF  HEBRON. 

tage  that  we  get  certainty  in  regard  to  tlie  absence  of  all  direct 
traces  of  the  existence  of  our  Epistle  (to  the  Galatians)  down 
to,  in,  and  even  after  the  time  of  Justin  Martyr.  With  this 
negative  result  is  readily  connected  this  positive  fact  already 
related  by  Irenaeus  and  confirmed  by  others  that  the  endeav- 
ors of  the  Catholic  party  towards  the  end  of  the  second  century 
in  regard  to  the  canonisation  of  Paul's  Epistles  met  with  resist- 
ance not  only  from  the  Ebionites  but  also  from  the  Severians 
and  Enkratites,  among  the  Elkesaites,  even  among  the  Marki- 
onites.  With  all  respect  to  the  good  loyalty  and  sincerity  of 
the  Church-fathers  we  can  to  be  sure  attribute  only  little  worth 
in  so  far  to  their  view,  as  they  in  things  affecting  the  canon,  as 
everywhere  where  they  had  to  do  right  or  left  with  principieele 
(doctrinal)  opponents,  made  more  use  of  declamation  than  of 
argument.  The  system,  by  Irenaeus,  Tertullian,  Hippolytus 
and  others,  of  casting  suspicion,  followed  by  polemic  against 
the  heretics,  in  whom  they  recognise  nothing  else  than  chil- 
dren of  the  Devil,  gives  us  no  high  opinion  of  the  capacity  of 
these  heretic-hunters  for  estimating  their  adversaries.  In 
the  judgment  passed,  out  of  the  height,  upon  the  enemies  of 
Paul  canonicus  speaks  a  great  measure  of  disdain,  but  not  al- 
ways a  conviction  resting  on  good  grounds.     The  exasperation 

we  assume  that  Montanus  came  forward  probably  first  after  170,  then  this  observation 
acquires  a  more  concrete  and  palpable  significance. 

We  must  assume  at  the  time  of  the  formation  of  the  Old  Catholic  Church  the 
existence  of  two  sorts  of  Christian  literature  according  as  the  leaders  of  the  Catholic 
movement  directed  themselves  towards  a  wider  circle  of  readers  in  and  out  of  the 
Church  or  directly  and  only  to  the  community.  A  great  amount  of  quasi-apostolic 
writings  were  vouchsafed  conditioned  for  Church  purposes.  About  a.d.  190  this  form 
could  hardly  be  used  by  the  Catholic  party  (as  is  seen  from  the  introduction  of  our 
anonymus) ;  already  a  considerable  time  before,  about  170,  an  ecclesiastic  could  cherish 
uneasiness  regarding  the  use  of  this  means  although  he  could  consider  himself  protected 
by  the  commission  of  his  bishop.  No  wonder.  Against  the  individualism  of  the  new 
prophet  the  dam  of  the  episcopate  did  not  exist  unless  this  power  was  established  on 
another  considered  still  stronger,  that  of  the  apostolate.  And,  if  one  should  wish  to 
possess  in  the  canon  the  equivalent  for  the  episcopate,  then  the  canon  must  be  closed, 
and  so,  necessarily,  as  the  only  certain  reflection  of  the  pure  (genuine)  Christianity,  be 
distinguished  from  all  other  writings  and  documents.  The  movement  to  limit  the  pro- 
duction of  authoritative  quasi-apostolic  scriptures  must  be  first  placed  in  the  time  of 
the  anonymus.— Loman,  93-97.  No  real  proof  can  be  derived  of  the  existence  of  our 
Epistle  to  the  Galatians  before  the  last  quarter  of  the  second  century  or  about  that 
time.— Loman,  Quaest.  Paulinae,  II.  100.  The  opposition  to  the  canonisation  of  the 
Epistles  of  Paul  proceeded  chiefly  from  the  party  in  the  Church  that,  as  the  exception- 
ally conservative,  set  the  highest  estimate  upon  the  old  apostolic  evidences.— Loman, 
100.  Paul  historicus  has  been  largely  interpolated  in  his  epistle  to  the  Romans.— 
Daniel  Volter,  in  Theolog.  Tijdschrift,  1889,  287-290. 


THE  NAZARENES.  505 

that  airs  itself  only  in  great  words  and  dishonoring-  appella- 
tives makes  upon  us  at  a  distance  far  removed  and  not  partisan 
witnesses  usually  only  the  impression  of  powerless  antipathy 
.  .  .  How  came  these  cursed  Ebionites  to  call  themselves 
Christians  at  the  time  of  Irenaeus,  if  the  idea  which  this 
Church-father  gives  us  of  the  Apostolic  Christendom  had  even 
any  resemblance  with  the  actual  fact  ?  And  will  any  one  as- 
sert that  the  Ebionites  rejected  the  Pauline  Epistles  not  be- 
cause they  had  doubts  of  their  genuineness  but  just  because 
they  saw  in  them  the  productions  of  the  man  that  in  their  view 
had  usurped  the  title  of  Apostle,  will  one  out  of  this  proposi- 
tion draw  the  conclusion,  as  this  is  since  long  in  vogue  among 
the  Apologists,  that  the  Antipauline  movement  described  by 
Irenaeus  may  be  used  rather  as  evidence  for  than  against  the 
genuineness  of  our  canonical  Pauline  Epistles,  then  I  must 
again  give  to  my  co-inquirers  in  reconsideration  the  matters 
which  have  here  been  treated,  to  please  distinguish  them  a 
little  closer.  It  is  true,  Irenaeus  denotes  the  Ebionites  in  a 
way  that  should  be  able  to  make  his  readers  think  that  they 
here  had  to  do  with  people  who  rejected  the  Epistles  in  ques- 
tion just  because  they  thought  they  heard  speak  in  them  the 
historic  Paul.  His  words  are :  Apostolum  Paulum  recusant 
(Ebionaei)  apostatum  eum  legis  dicentes.  Do  not  forget  how- 
ever, 1st  that  the  expression  "  Apostolus  Paulus  "  just  as  often 
must  serve  to  indicate  about  the  canonical  epistles  composed 
in  Paul's  name  as  about  the  person  himself,  as  if  he  had  worked 
in  the  old  time  of  Christianism  ;  2nd,  that  the  context  in 
Irenaeus  undeniably  advises  us  to  give  to  the  word  the  mean- 
ing of  terminus  technicus  and  therefore  to  think  of  a  throwing 
out  of  the  Epistles  standing  in  Paul's  name  and  clothed  by 
the  catholic  Christians  with  canonical  authority,  because  be- 
fore this  "  Paulum  apostolum  recusant"  immediately  comes: 
"  solo  eo,  quod  est  secundum  Matthaeum,  evangelio  utuntur  ;  " 
3d  that  the  words  "  apostatum  eum  legis  dicentes  "  naturally 
ami  simply  enough  sound  as  the  motive  for  the  antipathy  of 
the  Ebionites  towards  the  canonical  Epistles  of  Paul,  but 
therefore  yet  do  not  necessarily  lead  to  the  meaning  that  the 
Ebionites  of  the  time  of  Irenaeus  should  have  repudiated  the 
historical  person  of  Paul  and  his  evangelical  preaching;  4th, 
that  Irenaeus  himself  elsewhere,  IIL  15.  1,  authorises  us  to 
make  the   last  named   distinction  by  the  here   appearing  de- 


506  THE  GHEBERS   OF  HEBRON. 

signed  testimony  in  favor  of  the  Epistles  on  the  ground  of 
what  was  related  in  the  Acts  about  Paul.  The  opposition  of 
Nazarenes  and  Ebionites  was  not  to  Paul  historieus  but  to  the 
canonical  Paulus,  and  for  the  simple  reason  that  the  last  came 
to  be  divulged  first  when  the  Christendom  has  forsaken  its 
original  Ebionite  standpoint  and  laid  its  new  gnosis  in  the 
mouth  either  of  its  last  called  apostle  or  of  the  John  who  out- 
lived all  the  rest.  The  opposition  of  the  Ebionites  first  took 
place  after  the  "  Acts  "  were  written  and  had  become  positive 
authority.  And  these  Ebionites  have  seen  in  our  Epistles  of 
Paul  pure  heathen,  that  is,  absolutely  Anti- Jewish  productions. 
— Loman,  Theol.  Tijdschr.  1886,  pp.  44-68-71. 

That  Ebionism  took  its  rise  posterior  to  the  destruction  of 
Jerusalem  could  have  been  suggested  (Quellenkritik  des  Epi- 

phanios,  p.  144)  from  the  words  /xera  Kadaipzaiv  rod  aytov  tottov 
eua-yye'Aioi'    d.X.rjdh    Kpvcpa    SLaire/JicpSrivaL   (Hom.  II.    17)    ill    which   the 

destruction  of  the  holy  place  is  referred  to.  From  a.d.  70-130 
there  were  sixty  years  in  which  to  write  all  the  chief  works  of 
the  Ebionites,  the  Apokalypse,  the  Gospel  of  the  Hebrews, 
and  various  gospels  and  epistles  anterior  to  Markion  (a.d.  145- 
165).  According  to  tradition  the  Ebionites  a.d.  190  regarded 
"  Paul "  as  an  apostate  from  the  Law  ;  but  in  the  time  of 
Hieronymus  (346-420)  the  Nazarenes  recognised  Paul  as  the 
Apostle  to  the  heathen  (Lipsius,  127,  128).  Now  whether  the 
passage  in  Josephus  concerning  James  is  an  interpolation,  or 
the  references  to  James  in  the  Homilies  episcopal  arguments 
merely,  it  is  necessary  to  recognise  that  there  was  a  kernel 
out  of  which  the  Gospel  narrative  grew.  That  Borne  had 
killed  the  Messiah  would  not  seem  so  improbable  to  some  of 
the  Nazarenes  and  credulous  Ebionites ;  and  the  persistent 
way  the  Ebionite  narrative  contrives  to  implicate  the  priestly 
party  (the  enemies  of  the  Nabatheans  and  Ebionites)  in  Pi- 
late's crime  distinctly  points  to  the  new  party,  the  opponent  of 
the  Scribes,  Pharisees,  Sadukees,  and  priests  of  the  temple. 
"  Iesous  born  from  the  seed  of  a  man  and  selected,  '  called ' 
Son  of  God  by  election,  the  Anointed  coming  from  the  '  on 
high '  into  him  in  the  form  of  a  dove."  This  is  the  Chris- 
tology  ascribed  to  Kerinthus  and  the  Ebionites,  by  Irenaeus. 
This  piece  of  Ebionism  has  also  come  down  to  us  in  the  Greek 
Matthew,  iii.  16.  The  idea  is  slightly  of  a  gnostic  character. 
In  seeking"  to  follow  the  natural  succession  of  the  growths  of' 


THE  NAZARENES.  507 

idea  we  find  it  (in  Smith's  Dictionary  of  Christian  Biography, 
III.  p.  94)  to  be  1st  Essenes,  2nd  Samaritans,  3d  Healers,  4th 
Nazarenes.  But  we  are  not  prepared  to  leave  out  the  Gali- 
leans. Hence  we  must  associate  tog-ether  the  Nazoria,  Gali- 
leans, Samaritans  Healers,  Ebionim,  Iessaioi  and  Nazarenes. 

The  Icsous  went  round  all  the  cities  and  villages  preaching  in  their  syna- 
gogues, preaching  the  evangel  of  the  Kingdom  and  healing  every  disease  and 
sickness  in  the  people. — Matthew,  ix.  35. 

This  is  the  prophet  Iesous  from  Nazaret  of  the  Galilee. — Matthew,  xxi.  11. 

300  prophets  shall  go  out  from  Aurasalem,  and  indeed  in  the  Name  of  the 
Lord  of  greatness,  wandering. — Codex  Nazoraeus,  I.  58,  59.     Norherg. 

Iesofi  tinos  Galilaiou  planou.—  Justin,  Dial.,  Trypho,  p.  106. 

Justin  states  that  some  regarded  Iesua  as  a  certain  Galilean 
wanderer. 

That  there  was  a  Sect  of  Simonians  we  know  from  Baur 
(Christenth.  d.  drei  ersten  Jahrhh.  p.  82,  176  ff.)  and  Hilgenfeld 
(App.  W.  p.  241).  The  testimony  is  so  strong  that  only  a  liy- 
percriticism  could  entertain  any  doubt  on  the  subject.  Justin, 
Ap.  I.  26  knows  the  sect  and  says  expressly  (I.  56)  that  it  was 
not  persecuted  by  the  heathen.  Irenaeus,  I.  xx.  regards  Simon 
as  Archheretic  and  knows  a  distinct  sect  of  Simonians.  So 
does  Theodoret,  Haeret.  Fab.  I.  1.  it*.  See  Iren.  I.  pp.  116,  117 
note  9.  But  as  regards  doctrine  Simon  is  Simon  by  himself. — 
Uhlhorn,  p.  290.  Samaritan  gnosis  is  prechristian  and  grad- 
ually has  developed  to  a  Christian  gnosis.  Ritchl,  p.  161,  con- 
ceived that  Simon  was  a  false  messiah.  The  Simonian  system 
in  its  development  leans  upon  the  chief  phases  of  the  gnosis, 
but  yet  in  spite  of  that,  is  an  independent  system  distinctly 
separate  from  the  others. — Uhlhorn,  292,  293.  Uhlhorn  con- 
cludes from  an  examination  of  Irenaeus  that  he  had  not  read 
the  '  Apophasis '  which  is  apparently  a  later  form  of  the  doc- 
trine, and  that  both  Irenaeus  and  the  Philosophumena  give 
even  a  less  original  account,  which  contains  much  that  is  to  be 
regarded  as  opinion  of  the  orthodox  respecting  the  Simonians 
but  not  as  their  doctrine. — ibid.  293.  Simon,  then,  so  far  as  he 
is  not  expressly  made  a  carrier  of  alien  (strange)  doctrine  is  no 
one  else  but  Simon  himself,  that  is,  that  he  is  charged  in  part 
rightly,  partly  wrongly,  with  the  later  doctrine  of  the  Simo- 
nians. Simon  chose  to  regard  himself  as  the  Wows'  and  at 
times  is  called  Christos — which  is  so  near  the  Philonian  gnosis 


508  THE  OHEBERS  OF  HEBRON. 

as  to  imply  that  lie  lived  after  him  in  perhaps  a.d.  90  or  later. 
The  Sinionian  boy-story  is  merely  a  symbolizing  of  the  Divine 
power  in  man.  Only,  Simon  will  have  himself  formed  the  boy. 
The  human-spirit,  changed  into  the  nature  of  heat,  has  at- 
tracted air,  this  is  in  water,  the  water  is  changed  into  flesh 
and  blood ;  Simon  has  then  taken  a  likeness  thereof  and  af- 
terwards let  the  boy  fly  away  into  the  air.  That  is  in  details 
the  very  course  which  the  symbolizing  of  the  divine  dunamis 
(power)  takes  in  man.  The  human  spirit,  emanating  from  the 
divine  power,  is  fire,  the  fire  becomes  air  and  water ;  the  change 
to  flesh  and  blood  is  then  the  passing  over  into  the  material 
world,  and  the  symbolising  is  a  sort  of  double  entendre  made 
real  (apparently)  by  the  fabrication  of  a  real  image.  When  he 
lets  the  boy  fly  away  again  into  air  this  is  the  return  of  the 
represented  (verbildlichten)  human  spirit  (now  passed  over 
into  energeia)  into  the  Boundless  Power. — Uhlhorn,  295,  290. 
Whatever  was  the  nature  of  Simon's  magic,  he  knew  his  own 
Samaritan  gnosis  as  well  as  anybody.  No  wonder  that  Mat- 
thew, x.  5,  directs  "the  Brothers  "  not  to  enter  any  city  of  the 
Samaritans  ;  but  to  go  to  Galilee. — Matthew,  xxviii.  10.  This 
use  of  the  term  "  Brothers  "  appears  in  the  Epistle  of  Peter  to 
James,  ii.  and  was  the  expression  used  by  the  self-denying 
ascetics  in  the  cloisters.  Moreover,  the  Ebionites  had  their 
own  "  Acts  of  the  apostles,"  which  (as  they  were  evidently  not 
the  same  as  ours)  recalls  the  view  of  Eusebius  that  there  is  '  a 
tradition  of  the  apostles'  (Euseb.  iii.  36),  and  that  of  Antiqua 
Mater,  that  the  real  founders  were  the  roving  teachers,  saints 
and  apostles  ;  and  that  in  the  Gnostic  movement  we  see  the 
real  beginning  of  the  conquests  of  the  Christiani,1  in  other 
words,  the  victory  of  Hellenic  religion  and  speculation  over 
the  narrower  and  less  flexible  spirit  of  Judaism. — Antiqua 
Mater,  43,  51,  58,  59.  The  saint,  the  gnosis  and  the  dervish 
will  account  for  almost  anything  in  the  East.  A  mighty  effort 
of  spiritual  innovation  had  been  going  on  in  Asia  Minor,  in 
Samaria,  in  Antioch,  Borne  and  Alexandria.  The  Gnostics 
had  proclaimed  a  new  religion,  a  new  rite,  a  new  God  at  war 
with  the  Creator  and  God  of  the  Old  Testament,  a  Gospel  of 
liberation  from  the  present  world,  a  doctrine  of  knowledge, 
faith  and  immortality,  a  denial   of  the  flesh  and  suffering  of 

1  The  whole  of  the  Ignatian  literature  is  a  mass  of  falsification  and  fraud. — Super- 
nat.  Relig.  I.  267-269. 


THE  NAZARENES.  509 

Iesu.     Simon  Magus  represents  the  glorification  of  the  Logos 
in  the  Gnostic  preaching*. — Compare  Antiqna  Mater,  p.  50. 

Simon  Magus  is  the  Great  Figure  that  the  Apostle  Peter 
is  said  to  have  followed  through  the  Levant.  The  Church- 
father  was  not  obliged  to  state  that  Simon  was  said  "  to  have 
been  transfigured  and  assimilated  to  Archai  (Beginnings), 
Exousiai  (Powers)  and  Angels  (compare  '  the  seen  and  the 
unseen,  whether  Thrones,  or  Lordships,  or  Beginnings,  or 
Powers ; ' — Coloss.  i.  16)  so  that  he  both  appeared  man  when 
he  was  not  man  and  was  reputed  to  suffer  in  Judea  when  he 
did  not  suffer,  but,  appearing  to  the  Jews  as  Son  and  in  Sa- 
maria as  Father  and  in  the  other  nations  as  holy  spirit,  suf- 
fered himself  to  be  called  by  whatever  name  the  men  should 
wish  to  call  him."  This  is  a  singular  testimony  !  Neither 
was  it  necessary  that  Acts,  viii.  9-24  should  give  a  wholly 
different  account !  The  two  statements  are  not  likely  to  be 
both  true.  They  conflict.  But,  again,  note  that  the  grades 
of  Powers  and  Angels  in  Colossians  i.  15,  1G,  are  quite  as 
gnostical  as  those  with  which  the  Magus  is  assimilated  in 
Hippolytus,  vi.  19.  Observe  also  that  Simon,  the  great  Gnos- 
tic, was  regarded  by  his  Samaritan  followers  as  the  Logos. 
Suppose  then  that  in  opposition  to  those  Ebionites  that  be- 
lieved (like  the  Jews)  that  Iesous  was  the  son  of  Joseph  some 
Samaritan,  Jordan,  Idumean,  Nabathean  and  Asia  Minor  Gnos- 
tics were  ready  to  believe  him  to  be  the  Logos,  the  Anointed  ! 
Observe  the  parallelism  between  the  account  of  the  Logos  in 
Simon  and  the  Logos  in  Iesous  (according  to  the  relation  of 
Hippolytus),  and  then  (if  Hippolytus  gives  the  original  doc- 
ument) see  how  Acts  counters  it  by  a  defamatory  charge ! 
Suppose  further  that  the  difference  between  the  gnostic  (Asi- 
atic) Christians  and  part  of  the  Ebionites  had  become  irrecon- 
cilable, so  that  the  Healer  and  the  Christos  might  part  com- 
pany in  the  contest  (for  some  of  the  Gnostics  said  that  not 
Christ  but  Simon  of  Kurene  was  really  crucified).  The  Gnos- 
tics, asserting  the  impurity  of  matter  and  of  marriage,  were 
scandalised  at  the  notion  of  a  human  birth  for  the  Logos, 
for  they  asserted  the  divine  nature  of  the  Christos  !  They  in- 
vented the  hypothesis  that  instead  of  issuing  from  the  womb 
of  the  Virgin  he  had  descended  on  the  banks  of  the  Jordan 
(see  Matthew,  iii.  1G,  17)  in  the  form  of  perfect  manhood,  that 
this  form  deceived  and  imposed  upon  his  disciples,  and  that 


510  THE  GIIEBERS  OF  HEBRON. 

the  ministers  of  Pilate  wasted  their  efforts  on  an  airy  image. 
Fourscore  years  after  the  so-called  death  of  Christ  the  Chris- 
tians of  Bithynia  declared  before  the  tribunal  of  Pliny  that 
they  invoked  him  (the  Christos)  as  a  God.  In  the  gnosis  he 
was  one.  We  see,  then,  how  hard  pressed  the  Gnostics  were 
between  the  account  of  the  crucifixion  and  their  own  inherent 
convictions !  The  Asian  Christians  were  more  numerous,  if  we 
include  those  of  Antioch  ;  so  that  the  majority  may  be  said  to 
have  had  the  greater  influence  at  Home.  At  any  rate  if  we 
admit  that  the  above  given  account  of  Simon  Magus  is  the 
original  account  it  is  obvious  that  the  Nazoraians,  Ebionites 
and  the  Iessaians  had  a  pattern  and  prefiguration  to  follow,  if 
they  followed  the  story  of  Simon  Magus  in  their  own  nar- 
ratives of  the  life  of  Christ.  There  was  no  likelihood  of  there 
being  any  successful  Christian  religion  without  Rome  adopting 
it ;  since  politics  are  the  main  issues  with  governments. 

The  Gnostics  seem  to  have  started  the  first  Gospel,  the 
Gospel  of  the  Hebrews,  but  for  anything  much  earlier  than 
Daniel,  the  traditions  of  the  Kabalah  and  the  Targums  it 
would  be  in  vain  to  look.  With  some  reservations  in  favor  of 
Philo  and  the  Old  Testament  gnosis  the  source  and  growth  of 
the  Christian  idea  of  Iesu  must  -be  located,  at  the  very  earliest, 
between  a.d.  105  and  a.d.  140.  There  was  doubtless  a  new  be- 
ginning indicated  by  the  Gospel  of  the  Hebrews  or  the  Gospel 
of  the  Nazarenes  ;  but  a  further  point  of  departure  undoubted- 
ly was  developed  about  145-1G0  when  our  three  synoptics  (as 
it  would  seem)  were  composed. 

Long  before  Baur  or  Semler  it  was  generally  known  that 
the  canonisation  of  "  Paul  "  had  encountered  some  opposition. 
From  evidence  that  has  been  preserved  relating  to  the  Naza- 
renes J  it  follows  that  we  have  the  right  to  suspect  that  the 
historic  Paulus  resembles  the  Paul  of  the  Acts  more  than  the 
Paul  of  the  Epistles.     Epiphanius  (Haer.  30,  16)  states  that 

1  Postea  per  evangelium  Pauli  ingravata  est,  id  est,  multiplicata  praedicatio. — 
Hieronymus.  "  Great  significance  attaches  to  the  estimation  of  the  apostle  Paulus  in 
this  circle  in  contrast  with  the  well  established  fact  of  the  later  rejection  of  the  Paul 
of  the  canon  by  the  Ebionites." — Loman,  63,  64.  Credner,  Beitrage,  I.  370  fig  in  1832 
came  to  the  legitimate  conclusion  that  anciently  there  must  have  been  Ebionites  who 
were  on  a  friendly  footing  with  Paul.  First  after  rejection  of  the  axiom  that  the  prin- 
cipal epistles  are  genuine  can  we  without  fear  go  back  to  Credner's  resultant  of  1832 
for  so  far  as  the  above-named  fact  is  concerned.  Origen  expressly  declares  that  the 
two  heretical  parties  (two  sorts  of  Ebion,  or  Ebionites  and  Nazarenes)  mutually  agreed 
in  rejecting  Paulus  canonicus. — Loman,  68. 


THE  NAZARENES.  511 

the  Ebionites  bad  their  own  'Acts  of  the  Apostles.'     One  might 
think,  says  Lonian,  that  we  here  had  an  enveloped  proof  for 
the  proposition  that  in  the  Ebionite  "Acts"  the  genuineness 
of  the  anti-nomist  Pauline  Epistles  is  supposed.     According 
to  the  Ebionites,  his  origin  was  Gentile,  from  Tarsus.    If  it  was 
merely  to  borrow  weapons  against  the  Paul  of  the  canon,  this 
passage  from  Epiphanius  just  shows,  1st,  that  this  opposition 
took  place  after  the  '  Acts  '  had  become  positive  authority  ;  2d, 
that  the  Ebionites  of  the  second  century  saw  in  the  Epistles 
of  Paul  heathen,  that  is,  anti-jewish  productions,  and  thus  to 
that  extent  certify  the  spurious  character  of  these  epistles,  if 
these  wish  to  pass  for   the  work    of  a  born  Jewish  writer. 
"  When  Christ  appeared  and  the  light  of  his  preaching  rose  in 
splendor,  then  the  land  of  Sebulon  and  Naphtali  is  first  freed 
from  the  errors  of  the  Scribes  and  Pharisees,  and  the  heavy 
yoke  of  Jewish  traditions  flung  from  the  neck.     After  that, 
nevertheless,  through  the  evangel  of  Paulus,  who  was  the  last 
of  all  apostles,  the  preaching  is  strengthened,  that  is,  multi- 
plied, and  the  evangel  of  Christ  has  been  made  apparent  to 
the  borders  of  the  heathen  and  to  the  way  of  the  general  sea."' 
Hieronymus   expressly  and   unmistakably   declares  that  the 
Nazarenes  have  recognised  in  Paulus  the  latest  apostle,  etc. 
It  is  clear  that  the  opposition  of  the  Nazarenes  and  Ebionites 
had  reference  not  to  Paul  historicus  but  to  Paul  canonicus. 
Paul  canonicus  first  came  to  light  when  Christianism  had  for- 
saken its  original  Ebionite  standpoint  and  laid  its  new  gnosis 
in  the  mouth  either  of  Paulus  the  latest  called  Apostle,  or  of 
John  who  survived  all  the  rest.     Theodas  appears  in  Clemens 
Alexandrinus  as  an  acquaintance  (yvwpifio^)  of  Paul.1    An  old 
tradition   brings  the  movement  of  Theudas    into  immediate 
connection  with  Christianism  in  a  treatise  against  the  heretics 
by  Yigilius  Tapsensis.     The  passage  referred  to  is  in  his  dia- 
logue contra  Arianos,  book  I.  cap.  29.     The  name  Christians, 
says  Athanasius,   was  first  assumed  when  some  had   joined 
themselves  illegally  to    the   believers   in   Christus.      To   the 
quasi  believers,  to  the  pseudo-christians,  from  whom  the  true 
believers  distinguished    themselves   by  the   adoption   of   the 
name   Christiani,  he  reckons  then  the  followers  of  Dositheus, 
Theudas,  Judas  the  Gaulonite,  and  John  the  Baptist.'    Et  quia 

1  Loman,  Quacstiones  Paulinae,  G9. 

2  Loman,  69. 


512  THE   GHEBERS   OF  HEBRON. 

ninlti  dogmatuni  novorum  auctores  exstiterant,  doctrinae  ob- 
viantes  Apostolicae,  omnesque  sectatores  suos  discipulos  nom- 
inabant,  nee  erat  ulla  uominis  discretio  inter  veros  falsosqne 
discipulos,  sive  qui  Christi,  sive  qui  Dosithei,  sive  Theodae, 
sive  Judae  cujusdam,  sive  etiam  Joannis  sectatores,  qui  se 
quasi  Christo  credere  fatebantur.  If  one  thinks  here  of  Judas 
the  Gaulonite  agitator  (Judas  quidam)  then  one  sees  himself 
removed  by  this  churchfather  into  the  same  circle  of  traditions 
in  which  the  heresiarchs  of  the  2nd  century  (according'  to  Cle- 
mens) moved  when  they  wished  to  make  their  followers  be- 
lieve in  the  high  antiquity  of  the  gnostic  ideas.  It  would  be 
presumptuous  out  of  these  and  the  like  evidences  to  come  to 
infer  a  real  and  spiritual  connection  between  the  national  re- 
ligious commotions  of  Jews  and  Samaritans  in  the  first  half  of 
the  second  century  of  our  era  on  the  one  side,  and  the  gnosti- 
cism of  Valentinus,  Basilides,  Markion  etc.,  on  the  other  side. 
We  should  never  forget,  first,  that  the  gnostic  parties  strove 
to  get  popularity  in  the  church  by  appealing  to  Old-Christian 
authorities  ;  second,  that  the  churehfathers  tried  to  neutralise 
these  tactics  of  the  gnostics  partly  by  showing  what  a  startling 
contrast  there  was  between  the  gnostic  and  the  apostolic  ideas, 
partly  by  rejecting  the  pretended  authorities  out  of  the  chris- 
tian preceding  period  on  which  the  gnostics  relied  ;  and  to 
this  end  they  sought  to  bring  the  authorities  into  the  suspect- 
ed company  of  Theudas,  Simon  Magus,  Dositheus,  etc.1 

The  opinions  about  Iesu  varied  very  much,  as  in  the  case 
of  Kerinthus,  Mark,  vi.  3  ;  viii.  28 ;  Luke,  xxiii.  xxiv.  Justin 
says  that  Iesu  was  hid  from  other  men  until  he  came  to  man- 
hood. Some  may  have  thought  that  he  was  in  the  Desert,  or 
in  Egypt.  This  is  evidently  the  idea  given  in  Matthew,  iii. — 
v.  ;  see  Luke,  i.  80.  Justin  only  knows  that  he  was  put  to 
death  over  a  hundred  (about  150)  years  before  his  own  time. 
He  had  been  called  a  Nazarene,  not  a  Pharisee!  He  had 
gone,  so  it  was  said,  through  villages  healing, — like  an  Apollo, 
like  Krishna.  The  hostility  to  the  Pharisees  was  probably 
greater  on  the  Jordan,  in  Galilee,  Moab,  Nabathea,  and  in 
Jerusalem  after  a.d.  80  than  before  Jerusalem's  fall,  and  words 
of  denunciation  were  put  in  his  mouth  against  them.  "  It  is  a 
tremendous  leap  from  the  ideal  and  subjective  to  the  objective 
and  real,"  says  Antiqua  Mater,  33,  159.     But  the  Egyptians 

1  Loman,  70. 


THE  NAZARENES.  513 

represented  Osiris  as  God  and  as  a  man,  and  Syrians  have 
done  as  much.  Compare,  too,  in  the  Krishna-legend  Krishna's 
raising-  the  dead  Kalavatti  with  the  Healer's  "  Talitha  cumi  " 
in  Mark,  v.  Could  not  the  leg-end  of  Krishna  be  told  also  in 
Palestine  ?  Was  not  the  death  of  Krishna  by  being  "  hanged 
upon  a  tree "  and  shot  to  death  with  arrows  rendered  in 
Acts,  v.  30  and  Zachariah,  xii.  10  ("  whom  ye  have  pierced  ")  ? 
Are  the  words  "  hanged  on  a  tree  "  in  Acts,  v.  30,  applicable 
to  a  crucifixion  at  all  ?  As  a  nation,  the  Jews  had  been  in 
one  sense  "  crucified."  Hence  in  the  absolute  subjugation  of 
Palestine  we  see  the  effects  of  the  blow,  in  the  doctrine  of 
the  new  party  :  Resist  not  evil. — Matthew,  v.  30.  The  Roman 
bronze  wolf,  had  turned  even  the  transjordan  into  a  sheep 
pasture.  "  Sheep  in  the  midst  of  wolves  "  indeed  !  The  over- 
throw of  the  Pharisees  symbolised  the  destruction  of  Jerusa- 
lem's sovereignty  and  her  defenders.  The  new  party  that  held 
that  to  "  draw  the  sword  "  was  to  "  perish  by  the  sword  "  were 
to  that  extent  submitting  to  the  Roman  sway  when  it  showed 
the  "  blind  guides,"  the  Pharisees,  no  quarter!  The  power  of 
Rome  had  taught  even  Galilee  common  sense !  But,  still 
the  Jewish  evangelist  recalled  her  Desolation  in  the  cry,  O 
Ierusalem,  Ierusalem,  condemning  to  death  the  prophets  and 
stoning  those  sent  to  her,  how  often  I  wished  to  collect  thy 
children,  as  a  bird  gathers  her  chicks  under  the  wings,  and 
you  would  not  !  Think  you  those  Galileans  whose  blood 
Pilate  mingled  with  their  sacrifices  were  sinners  beyond  all 
the  Galileans  because  they  did  these  things ?  "I  tell  you  no  ; 
but  if  you  should  not  change,  you  will  all  in  like  manner  per- 
ish." Common  sense  was  in  a  degree  coming  back  again  to 
the  Jordan  !  Another  thing  Ave  learn,  that  Pilate's  name,  like 
Herod's  or  Peter's,  was  a  resource  for  every  politician  or  theo- 
logical novelist  to  avail  himself  of  (as  in  the  case  of  the  never 
published  Akta  Pilati),  an  unfailing  resource  for  a  writer  who 
chose  the  style  of  the  historical  novel  and  possessed  a  copy 
of  Josephus.  The  reader  will  see  that  Josephus  handles  the 
Galilean,  Judas,  very  delicately,  as  a  subject  on  which  he  stood 
between  the  Romans  on  one  side  and  his  own  people  on  the 
other.  Josephus  makes  Judas  the  leader  of  a  sect,  and  Atha- 
nasius  follows  him.  What  concerns  us  more  nearly,  as  we  have 
seen,  is  that  Judas  was  one  of  the  Jewish  rebels  against  Roman 
sway  in  Judea  and  lived  with  the  Baptists  by  the  Jordan.  If 
33 


514  THE  GIIEBERS  OF  HEBRON. 

then  the  Jewish  Christians  meant  Rome  when  they  wrote 
Babylon :  why  may  not  those  who  wrote  Iesou  have  meant  to 
in  some  vague  way  recall  Iudas  to  mind '?  If  it  was  sought 
to  show  that  the  Messiah  (a  Warrior,  in  the  Old  Testament) 
had  already  appeared  on  the  banks  of  the  Jordan  the  third 
party  2  had  to  designate  who  he  was.  To  have  pointed  out 
Judas  the  Galilean  would  have  been  suicidal,  thrown  a  doubt 
on  their  loyalty  to  Caesar,  accused  them  of  crying  peace  and 
not  meaning  it.  And  they  had  become  Nonresistants !  They 
had  to  find  their  Messiah  in  the  past,  on  the  Jordan,  to  partic- 
ularise him  as  a  Nazorene,  with  what  aid  they  could  derive 
from  the  Nazorene  gnosis  (and  the  Baptist's  name)  in  conceal- 
ing him  from  inspection.  This  would  be  making  such  a  use  of 
the  mysteries  of  the  gnosis  that  would  tempt  Tacitus  to  call 
the  outcome  of  it  an  '  exitiabilis  superstitio.'  If,  too,  they 
admitted  that  the  Messiah  had  come  nearly  a  century  previous 
there  was  a  chance  that  the  public  would  cease  to  take  any 
interest  in  the  Messiah  ;  to  avoid  this  they  preached  his  Second 
Coming,  that  he  was  to  come  immediately?  to  the  poor  of  the 
Saints  in  Jerusalem.  It  is  obvious  that  Josephus  was  em- 
barrassed when  he  got  to  Judas  the  Galilean.  He  turns  off 
from  history  to  the  sects,  where  he  again  touches  on  Judas. 
Soon  the  interpolation  is  reached. 

If  we  represent  the  matter  thus,  that  in  the  citations  from 
Clemens  Alexandrinus  we  possess  fragments  of  the  original 
Kerugma  Petrou,  then  we  shall  have  no  difficulty  in  explain- 
ing the  creation  of  such  a  book  out  of  the  existing  need,  in  the 
first  half  of  the  2nd  century,  of  the  Christian  communities  of 
the  Diaspora  (Dispersion  of  the  Jews)  that  by  degrees  en- 
deavored to  introduce  their  Christianity  among  the  Greek 
world,  and  thereby  take  away  the  national  and  patriotic  hues 
which  stood  in  the  way  of  its  general  diffusion,  and  further  to 
replace  the  local  particulist-jewish  tints  by  a  growth  of  Greco- 
Boman  universalism.— (Matth.  xxviii.  19.)  In  truth  the  said 
Kerugma  book  moves  in  the  same  world  of  thoughts  and 
forms  in  which  the  civilised  and  learned  Judaism  at  Alexandria 
is  occupied.     Like  as  Philo,  pseudo-Phokylides,  the  poets  of 

1  Rev.  xviii.  2. 

2  Luke,  xxii.  2. 

3  Matthew,  xxiv.  3,  5 ;  Thessal.  iv.  15,  16 ;  John,  xxi.  22 ;  Acts,  i.  11  ;  Rev.  xxii. 
20- 


THE   NAZARENES.  515 

the  Jewish  Sibyl  etc.,  endeavored  to  make  the  Jewish  ideas 
and  fundamental  principles  acceptable  to  the  Greeks  and  at 
the  same  time  among  their  lukewarm  associates  of  the  same 
faith  sought  to  arouse  a  zeal  for  the  Judaism  now  dressed  in 
the  garb  of  Greek  poets  and  philosophers,  so  we  see  also  the 
pretended  Petrus  and  Paulus  of  the  Kerugma  recommend 
Christianity  and  propose  it  as  the  higher  union  of  the  Jewish 
prophetism  and  the  sublimated  christianism.  We  are  here, 
too,  no  more  in  the  middle  of  the  first  generation  of  Messias- 
believers  so  as  we  might  think  them  in  the  period  of  powerful 
convulsions  which  from  Klaudius  to  Vespasian  in  constantly 
rising  measure  thrilled  through  the  Jewish  nation;  tin;  new 
generation  to  which  the  writer  of  the  Kerugma  belonged  lias 
laid  aside  its  fanatical  hatred  towards  the  heathenism,  but  still 
sticks  to  the  national  Messianic  expectations,  so  as  they  were 
spoken  out  in  the  Jew-christian  Sibyl  and  apparently  in  the 
fragments  preserved  to  us  during  this  time  (under  Vespasian, 
Titus,  Nerva,  Trajan,  Hadrian  and  the  Antonines)  were  kept 
alive. 

While  now  the  Paulus,  that  was  in  Strom.  VI.  5  introduced 
as  speaking,  continues  still  on  the  Jewish  standpoint  that  he 
can  recommend  the  Jewish  Sibyl  and  the  Hystaspes-book 
written  in  the  same  spirit,  the  pseudo-Clemens  of  the  Recog- 
nitions and  Homilies,  as  follows  from  Markion's  appearance, 
saw  himself  compelled  to  purge  the  apostolic  Christianity  of 
the  charge  of  (just  as  occurred  in  the  Kerugma  of  Petrus)  hav- 
ing surrendered  the  absolute  prerogatives  of  Judaism  and 
having  admitted  that  the  Heathen  were  competent  to  explain 
the  Old  Testament  as  a  book  opened  to  them  and  therefore  to 
deal  with  the  sacred  oracles  of  God  as  with  their  own  books. 
Thus  is  completely  explained  the  otherwise  inconceivable 
theory  of  the  hidden  meaning  of  the  Holy  Scripture  and  of 
the  authority  of  Christus  as  the  Godlike  Teacher  and  prophet 
extraordinary.  But  thus  at  the  same  time  is  explained  the 
polemic  of  the  Clementine  Writings  against  the  Heathen  which 
Peter's  discourses  had  made  unrecognisable,  against  the  in- 
imicus  homo  (the  inimical  man),  against  Saul  the  not  converted 
to  Paul,  d.i.  against  the  personification  of  the  gainst-itself-rag- 
ing  and  therefore  gainst-the-Christians  infuriated  Judaism  and 
against  the  quasi  converted  magus,  that  is,  against  the  Mark- 
ionites  who   endeavored  to  insinuate  themselves  into  Chris- 


516  THE   GUEBERS   OF  HEBRON. 

tianity  among-  others,  also  by  themselves  to  appeal  to  the  false 
apostle,  the  forged  Paulus  of  our  Epistle  to  the  Galatians. 

First  after  the  appearance  of  the  concluded  anti-Jewish 
gnosis  is  the  appearance  of  the  Clemens-romance  conceivable  ; 
then  first  the  relation  between  the  Kerugma-book  cited  by 
Clemens  Alexandrinus  and  the  doubtful  Kerugmata  Petri  of 
the  Clementine  (Homilies  and  Recognitions)  becomes  clear  to 
us  when  we  represent  to  ourselves  the  last  as  induced  by  the 
first ;  then  first  is  that  Paul,  through  the  anonymous  in  Strom. 
VI.  5.  laid  in  the  mouth,  perfectly  clear  to  us,  if  we  place  the 
historical  Paulus  closer  to  the  Judaism  than  to  Markion  and 
thus  ever  nearer  to  Acts  than  to  Galatians.  So  regarded, 
Clemens  Alexandrinus,  wdio,  just  as  Irenaeus,  loved  Paulus 
Canonicus,  is  as  good  a  witness  as  the  Bishop  of  Lyons  for  the 
late  origin  of  our  Epistle.  As  to  Irenaeus  and  his  statement 
that  the  Ebionites  accept  only  the  Gospel  of  Matthew  and 
reject  St.  Paul,  it  simply  means  that  they  do  not  fancy  the  new 
lading  covered  with  the  old  apostolic  flags,  to  let  them  come  in 
their  ports  ;  rather  can  we  out  of  this  testimony  of  Irenaeus 
not  once  make  out  that  our  canonical  Matthew's  Gospel  is  ac- 
cepted in  all  its  parts  by  these  salvation's  people.  The  last 
Hilgenfeld  rightly  admits.  As  to  the  Gospel  of  John  he  under- 
stands the  matter  so  as  we  do.  Still  he  will  have  to  take  one 
step  to  see  rise  up  the  full  light  so  far  as  it  shines  for  us  out 
of  the  records  that  have  come  to  us.  It  is  that  he  recognise 
that  the  ISazarenes  could  at  the  same  time  and  with  the  same 
right  ascribe  to  Paul  '  the  last  of  all  the  apostles  '  the  evangel- 
ization of  the  entire  coast  of  the  Mediterranean  sea,  and  reject 
the  epistles  ascribed  to  him  by  the  Catholic  Church,  in  case 
the  idea  of  Paulus  that  they  the  men  of  the  salvation  had 
borrowed  from  the  old  christian  tradition,  differed  importantly 
from  that  which  spoke  to  them  out  of  the  so-called  Epistles  of 
Paul. 

Thus  regarded,  the  evidence  of  Hieronymus  about  the 
Paul-loving  Jew-Christians  loses  all  '  the  astonishing  '  that  the 
Tubingen  combination  had  spread  over  it ;  we  can,  once  re- 
turned to  the  right  way,  also  easier  find  the  right  explanation 
of  other  phenomena  in  the  department  of  the  old  christian 
literature  wherewith  the  same  critique  knew  even  less  counsel. 
— A.  D.  Loman,  77-79. 

Justin,  Hegesippus,  Dionysius,  Polycarp,  Irenaeus  and  Ter- 


THE  NAZARENES.  517 

tullian  oppose  Markiou  with  a  fierceness  that  borders  on  fanat- 
icism ;  but  Clemens  Alexantlrinus  makes  a  very  faint  polemic 
against  him,  never  reproaching-  him  with  offense  to  the  evan- 
gels or  the  apostle.  He  saw  positive  points  of  contact  between 
the  Markionite  gnosis  and  the  Alexandrian  school/ — Loman, 
(.)T,  98.  Justin  (Apol.  B.  p.  145)  in  about  a.d.  166  (147,  says 
Elarnack)  mentions  Markion.  The  10  Pauline  Epistles  might 
date  before  Markion,  since  they,  far  from  containing  any  op- 
position to  the  Markionites,  could  be  used  by  this  party  in 
preference.     Markion  comes  later  (?). 

The  Assyrian  winged  bulls  with  human  heads  are  symbolical 
figures  like  the  Egyptian  Anion  with  the  ram's  head,  or  the 
Hebrew  cherubim  with  the  faces  of  a  bull,  eagle,  lion  and  man. 
The  Assyrian  winged  bull  represented  three  of  these  figures  as 
it  had  the  human  head,  indicating  power  and  mind  in  the  same 
divine  being.  Passing  from  these  attempts  to  exhibit  to  the 
human  eye  a  conception  of  the  Almighty  Unknown  as  the 
combination  of  every  power,  we  next  come  to  Daniel's  exhibi- 
tion of  the  Being  of  all  Time,  the  Ancient  of  Days.  Here,  as 
in  Ezekiel,  i.  26,  27,  we  observe  the  preference  for  the  human 
figure  (as  Mind)  over  animal  symbolism. — Gen.  i.  27.  The  fire 
of  Saturn  surrounds  the  Ancient  of  days.  The  God  that  an- 
swers by  fire  let  him  be  God. — 1  Kings,  xviii.  24.  In  Greece, 
the  Oldest  Dionysus  appeared  as  this  Fire-God  Moloch  Ariel. 
— Movers,  372.  He  was  the  Phoenician  and  Arabian  Bal  Saturn, 
the  Hebrew  El  Moloch.  Malachbel  (Moloch)  is  the  Sungod. 
— Baethgen,  p.  84 ;  Movers,  I.  400,  300,  414,  705. 

Son  of  the  Father,  spirit  (pneuma)  going  forth  from  the  Father. — The  Philo- 
patris,  12. 

The  Anointed  of  the  God. — Luke,  ix.  20.  The  Anointed  is  the  spirit  of  the 
Creator. — Tertullian,  adv.  Markion,  III.  1G. 

The  Kabbalists  named  "  the  Firstborn  "  >  Light  of  Light.2 
He  issued  with  the  '  spirit  of  the  anointing' from  the  Most 
High.  Some  of  the  Gnostics  say  that  there  is  a  certain  pri- 
mal light  without  end  (aim  soph)  and  that  this  is  the  Father 
of  all  and  is  called  first  Man  ;  the  Mind3  is  his  forthgoing  Son, 

1  The  Monad  from  the  unit. 

2  compare  also  John,  i.  1,  4  ;  iii.  18;  v.  25;  ix.  5;  vi.  51;  xii.  34.  Here  we  find 
the  trhutarian  homeousion. 

aThe  Mind  is  the  Logos,  the  Wisdom,  Word. 


518  THE  OHEBEBS  OF  HEBRON. 

second  Man.1  His  light,  which  is  let  down  and  enters  within 
the  thread  of  Ain  Soph,  is  protended  downwards  ;  and  enters 
and  breaks  through  and  passes  on  through  Adam  primus 
the  occult.  The  Crown  is  Adam  primus,  simply  so  called  af- 
ter disposition. — Kabbala  Denudata,  II.  246.  Adam-Christ  is 
then  the  New  Test.  King.2  The  Chaldeans  claimed  Adam  as 
born  among  them.3  Adam  is  the  Man  that  issued  from  ®eds, 
formed  by  the  hands  of  God.4  He  has  in  him  the  spirit  (the 
great  and  holy  spirit  of  His  foreknowing,  the  holy  spirit  of  the 
Anointed,  Xpio-ToD.5  The  Comprehension  of  his  Mind  they  call 
Son  of  Man  and  Second  Man.6 — See  Theodoret,  in  Iren.  p.  137. 

The  Father  of  all,  the  first  Man,  and  the  Son,  the  second  Man,  and  Christ 
their  Son. — Irenaeus,  I.  xxxiv. 

0  Thou  all  that  in  us  is,  thou  Life,  preserve  us,  thou  Light,  illumine  us. — 
Hermes,  xiv.  76. 7 

There  is  a  certain  first  light  in  the  power  of  Depth  (Buthos), 
blessed,  incorruptible  and  boundless  ;  and  this  is  the  Father 
of  all  things  and  called  first  Man.  But  Thought  is  his  progres- 
sing Son,  Son  of  Him  who  puts  him  forth,  Son  of  Man,  Second 
Man.  Below  these  is  the  Sacred  Spirit  and  beneath  the  spirit 
the  detached  elements,  water,  tenebrae,  abyss,  chaos,  above 
which  they  say  the  spirit  is  borne ;  calling  it  the  primal 
Woman.     Afterwards  the  first  Man  exulting  with  his  Son  (the 

1  Dunlap,  Sod,  II.  24,  28,  119;  Irenaeus,  I.  xxxiv. 

-'Matthew,  xxiv.  81,  34,  40.  Dunlap  Sod,  II.  24,  25.  Theodoret,  quoted  in  Ire- 
naeus, ed.  Paris,  1675,  pp.  136,  137,  note  1. 

3  Hippolytus,  ed.  Miller,  v.  7,  p.  97.  Adam  is  the  Chaldaean  Lunus.  Placing  the 
power  of  Osiris  in  the  moon  they  say  that  the  Isis  unites  with  him.— Plutarch,  de 
Iside,  43.  Kuophoria  means  pregnancy.  Adam  and  Ishah  (Aisah)  are  Adon  and  the 
Vinah,  Osiris  (Asari)  and  Isis  (Ashera,  Astarta). 

<  Clementine  Horn.  III.  17,  20. 

Bibid.  17,  20 ;  Gerhard  Ulhorn,  Horn,  and  Pec.  188. 

6  Theodoret ;  Irenaeus,  137  note  1 :  They  call  Christ  Light. 

7  comp.  psalm,  xxxvi.  9.  When  they  came  to  the  Supper,  standing  with  their  faces 
and  total  corpus  fronting  the  Sunrise,  when  they  saw  the  Sun  rising  they  held  up  their 
hands  to  heaven,  praying  for  a  Good  Day  !— De  Vita  Contemplativa,  11.  This  was  the 
Sabian  Mithra  worship. —Numbers,  xxv.  4  ;  Chwolsohn,  Ssab.  I.  187.  In  the  sun  He 
hath  set  his  tabernacle.— Psalm,  xix.  4.  Septuagint  and  Vulgate.  Josephus,  Wars,  IV. 
6,  3,  says  that  "  to  defile  the  Deity,  they  left  the  dead  putrifying  under  the  sun."  No 
dead  body  was  allowed  to  be  buried  in  Delos,  Apollo's  isle.  It  follows,  that,  if  dead 
bodies  defiled,  in  Jewish  notions,  the  Deity,  then  Apollo  and  Iahoh  (Mithra,  in  Num- 
bers, xxv.  4)  were  names  of  the  God  of  life.  The  spirit  is  life  in  heaven  and  on  earth. 
—John,  xix.  34  ;  Matthew,  iii.  16,  17  ;  John,  I.  v.  6.  7.  The  Son  of  the  Man  belongs  to 
the  system  of  the  gnosis. — Matthew,  iii.  16, 17. 


THE  NAZARENES.  519 

Logos  proforikos)  over  the  beauty  of  the  spirit,  the  Woman, 
and  illuminating  Her,  generated, from  Her, Incorruptible  Light, 
the  third  Male,  whom  they  call  Anointed  (Christos),  Son  of  the 
first  and  second  Man  and  the  Spiritus  Sanctus  the  prima! 
Woman.  The  Father  and  Son  overshadowing-  the  Woman 
whom  they  also  call  Mother  of  the  living  (compare  Eua,  Mater 
omnis  viventis. — Gen.  iii.  20),  but  when  She  would  not  carry 
nor  contain  within  herself  the  magnitude  of  the  Lights  they 
call  Her  superreplete  and  boiling  over  near  the  sinister  parts, 
and  so  indeed  say  that  their  only  Son  the  Christ,  as  on  the 
right  hand,  liftable  to  the  upper  parts,  was  carried  away  with 
the  Mother  into  the  incorruptible  world.  This  is  the  true  and 
sancta  Ecclesia  which  has  been  the  appellation  and  the  as- 
sembling and  the  union  of  the  Father  of  all  (the  first  Man)  and 
the  Son  (second  Man)  and  Christ  the  Son  of  them  and  the 
aforesaid  Female.  But  they  teach  that  the  Power,  which 
bubbled  over  from  the  Woman,  and  has  gotten  the  irrigation  of 
Light,  fell  down  from  the  Fathers,  but  having  by  its  own  will 
an  irrigation  of  light,  whom  they  call  Sinistra  and  Pronicos 
and  Sophia  masculofeminine,  and  descending  into  the  waters, 
since  they  were  motionless  and  also  moved  not,  and  violently 
setting  them  in  motion  even  to  their  depths  took  corporal  sub- 
stance from  them.— Irenaeus,  I.  xxxiv.  There  are  two  obser- 
vations to  be  made  on  this  gnostic  generation.  The  first  is, 
that  it  agrees  so  well  with  Genesis,  i.  and  ii.  that  the  idea 
occurs  whether  it  may  not  have  been  the  earlier  (especially 
when  Ave  have  regard  to  Ezekiel's  gnosis).  Second,  the  first 
and  second  Man  are  Father  and  Son  in  the  same  way  as  the 
Logos  (Word)  is  regarded  as  proceeding  (proforikos)  from  the 
Father:  but  the  transposition  of  a  man,  no  matter  how  supe- 
rior, into  the  gnostical  position  of  the  Son  of  the  Woman  might 
have  encountered  less  opposition,  than  if  the  direct  assertion 
had  in  the  first  instance  been  made  that  Iesu  was  the  Logos. 
For  the  Son  of  the  Woman,  in  this  gnostic  theogony  we  will 
for  argument's  sake  call  the  third  Male.  Therefore  he  takes 
not  the  place  of  the  Logos  there,  but  the  position  next  below. 
In  the  general  darkness  that  overshadows  the  first  part  of  the 
Second  Century  it  might  well  happen  that  this  was  the  actual 
position  anciently  assigned  to  the  Iessene  Healer  upon  whom 
power  had  descended  from  on  high.  Luke's  Gospel  and  Mat- 
thew's might  perhaps  be  better  assimilated  to  this  view  ;  but 


520  THE  GHEBERS  OF  HEBRON. 

John's  Anointed,  in  whom  was  the  light,  was  evidently  anointed 
with  '  the  spirit  of  the  anointing-.'  The  Light  of  the  gnosis 
is  plainly  in  John,  i.  1-6,9-11.  "The  logos  was  born  tlesh  " 
one  would  think  would  have  shocked  a  gnostic  ;  Markion  did 
not  admit  that  the  Healer  was  born  of  a  virgin. — Tertullian  vs. 
Markion,  III.  13  ;  IV.  10  ;  V.  chap.  19.  It  is  not  singular  that 
Kerinthus  rejected  the  doctrine.  According,  then,  to  the  Gno- 
sis in  Irenaeus,  I.  xxxiv.,  their  Christ  was  the  third  Male,  the 
incorruptible  Light !  John's  Gospel  is  apparently  founded  on 
this  very  gnosis  of  Light.  Matthew  and  some  lost  gospels 
seem  to  have  made  fire  prominent  in  this  connection.  But  the 
early  Hindu  and  Essene  gnosis  revives  in  Luke,  xxi.  34  :  Take 
care  of  yourselves  lest  your  hearts  be  weighed  down  by  ex- 
cess, and  wine,  and  cares  of  life,  and  That  Day  come  on  you 
unawares !  So,  too,  the  Nazoria  of  Bassora  were  forbidden  to 
eat  the  food  of  the  children  of  the  world.  And  the  same  views, 
based  on  the  doctrine  of  '  spirit  against  the  flesh,'  were  held 
by  the  recluses  of  Eastern  Monachism  in  Egypt  also.  To  the 
supercelestial  theories  of  the  gnosis  was  added  the  moral  part. 
The  gnosis  also  expected  the  end  of  the  world. 

Father,  thou  Impulse  of  the  Powers,  I  thank  thee,  thou   Power  of   mine 
activity. — Hermes,1  xiv.  73. 

Here  we  find  the  substratum,  in  Irenaeus  I.  xxxiv.  of  the 
Powers  of  the  Nazoria  of  the  Codex.  We  see  here  plainly  the 
kabbalist  gnosis  that  preceded  the  formation  of  the  Christian 
canon,— the  Oriental  gnosis !  The  Homily  iii.  20  holds  that  the 
Adam  is  a  pregnancy-birth,  delivered  by  the  hands  of  God. 
He  has  the  hrcath  of  Him  who  has  made  man,  the  imperishable 
vestment  of  the  soul.  He  has  the  holy  pneuma  of  Christ.  The 
Fire  which  is  First  beyond  (this  sphere)  did  not  shut  up  his 
power  in  matter,  in  works,  but  in  mind  (vow) :  for  the  Architect 
of  the  pyrean  is  the  Mind  of  mind.— Proklus  in  Theol.  Plato- 
nis,  333';  in  Tim.  157.  Ezekiel,  i.  4,  12,  26-28;  viii.  2,  3,  ex- 
hibits the  Mind  and  Spirit  in  the  Man.  The  power  of  the 
spirit  is  associated  with  fire.— Matthew,  iii.  11  ;  Ezekiel,  i.  4, 

'  Hermes  was  the  Divine  Wisdom,  the  Supreme  God,  among  the  Thiacian  kings, 
who  made  oath  by  him  alone  and  declared  that  from  him  they  had  their  birth.— He- 
rodotus, v.  7.  What  Deus  achieves  in  the  formation  of  an  infant  is  described  by  the 
Jews,  con  amore,  in  Wagenseil's  Sota,  Excerpta,  Gemarae,  pp.  72,  73.  The  Thiacian 
princes  in  the  fifth  century  B.C.  were,  like  the  Greeks  and  Trojans,  acquainted  with 
Asian  and  Syro- Arabian  notions. 


THE  NAZARENES.  521 

27;    viii.    2;   Wuttke    II.   295,   quotes  the  Aitareja-Aranjaka 
Upanishad  to  the  Rigveda. 

For  we  are  the  Circumcision,  who  are  serving  the  spirit  of  God  and  boasting 
in  Christos  Iesou,  and  put  no  trust  in  Flesh. — Philippesians,  iii.  3.      Sinaitic 

tt'Xt. 

We  now  see  why  the  gnosis  of  the  Gospel  of  the  Hebrews 
is  Judaic,  and  at  his  baptism  associates  the  Christos  with  fire. 
Gnosis  is  '  superior  science,'  the  hidden  wisdom  of  the  Magians. 
When  Paul  identified   '  Christos '   with   the  Hidden   Wisdom 
(Proverbs,  viii.  22-24,  30)  created  prior  to  all  times  and  worlds 
he  identified  him  with  the  gnosis  !     Listen  to  the  preaching  of 
the  spirit !     Unless  you  eat  the  flesh  and  drink  the  blood  of 
the  Son  of  the  Max  ye  have  no  Life  in  you. — John,  vi.     You 
cannot  enter  into  the  '  Kingdom  of  the  heavens,' — the  kingdom 
taught  in  the  gnosis.     For  the  real  bond  between  Judaism  and 
Christianism,  between  the  Old  Testament  and  the  New  Testa- 
ment, is  the  gnosis.     '  I  am  the  bread  of  life.     My  father  gives 
you  the  true  bread  that  descends  from  heaven  and  gives  Life 
to  the  world.     I  am  the  bread  of  life  ;  he  that  comes  to  me  will 
never  hunger  ! '     This  is  the  spirit ;  for  '  spirit  is  the  God.'— 
John,  iv.  24.      'I   am   the   Light  of  the  world.'     The   Logos 
(Wisdom,  Word)  was  with  the  God  in  the  Beginning.     In  it 
was  Light  and  Life  was  that  Light.     The  spirit  descended  on 
me  at  the  Baptism  of  the  Jordan.     I  am  that  Hidden  Wisdom, 
that  (as  Paul  said,  1  Cor.  ii.  7)  the  God  preordained  before 
the  aeons,— the  Wisdom  of  God  in  Mystery  !  ■  The  Logos  was 
with  the  God !— John,  i.  1.     The  God  does  not  give  the  spirit 
by  measure.— John,   iii.  34.       He  baptises  in  holy  spirit.— 
Matthew,  iii.  11,  16,  17.     I  saw  the  spirit  going  down  from  out 
of  the  heaven,  like  a  dove,  and  staying  on  him. — John,  i.  32-34. 
The  world  was  made  through  it,  and  the  world  knew  it  not.— 
John,  i.  3,  4.     God  (the  Speaker.— Gen.  i.  3)  was  the  Logos  ; 
this  was  in  the  Beginning  with  the  God.     In  it  is  Life,  and  the 
Life  was  the  Light  of  the  men.— John,  i.  1,  4.     The  Logos  is 
spirit,  for  Spirit '  is  the  God  !— John,  iv.  24.     Hence  Matthew, 
xii.  31,  32,  becomes  comprehensible,  because  to  speak  against 
the  spirit  was  in  the  view  of  the  Gnostics  to  speak  against  ( rod, 
—something  "unpardonable  in  this  aion  (time)  and  in  the  fol- 

1  The  spirit  of  Iahoh  began  to  impel   Sampson  in  camps  of  Dan.— Judges,  xiii.  85. 
Agitante  cales  cimus  illo. 


522  THE   GHEBERS  OF  HEBRON. 

lowing-  one."  But  Ovid  mentions  the  spirit  as  God.  Ovid  was 
born  in  B.C.  43  ;  while  the  spirit  is  mentioned  in  Genesis,  i.  2- 

There  is  spirit  in  man. — Job,  xxxii.  8. 

God  is  in  us,  when  agitated  by  him  we  are  kindled.  —  Ovid,  Fast.  vi.  5. 

The  beginning  of  perfection  is  the  cognition  of  man,  but  the  cognition  of 
God  is  absolute  perfection. — Hippolytus,  v.  6.  p.  95. 

They  called  themselves  Gnostics,  saying  that  only  they  know  the  depths  !  — 
Hippolytus,  v.  C. 

These  considered  their  Logos  as  Man  and  Son  of  Man.  And 
this  Man  is  male  and  female  (masculofeminine,  hermathene), 
is  called  Adamas  by  them,  and  addressed  in  hymns  as  Father 
and  Mother,  the  two  immortal  names.1  This  is  what  we  find 
in  Genesis,  ii.  23,  24.  The  Chaldeans  claimed  Adam.  On  a 
Chaldean  cylinder  there  is  the  following  representation.3  In 
the  centre  a  tree  and  the  two  lower  branches  come  out  on 
opposite  sides  at  the  same  level,  and  bending  downwards 
terminate  each  in  a  bud  in  the  shape  of  a  pine  cone  apparently. 
A  figure  sits  on  a  block  artificially  squared,  or  at  least  rectan- 
gular at  the  section  that  supports  his  figure.  On  the  other 
side  of  the  tree  sits  (what  Dr.  Fr.  Delitzsch  defines  to  be)  a 
female,  from  her  headdress  ;  and  this  lady  sits  on  a  well-exe- 
cuted block.  A  fine  pair  of  horns  appears  on  the  head  of  the 
male  figure  ; 3  Adam 4  in  the  Samothracian  Mysteries  was 
called  the  '  horn  of  Mene  '  (Luna),  and  Adonis  and  Osiris.5  Be- 
hind the  Woman  a  serpent  stands  erect  upon  his  tail,  in  elon- 
gated coils,  with  a  badly  defined  head,  which  (in  our  copy) 
terminates  in  a  short  rising,  as  much  like  a  knife  handle  as 
anything.  The  scene  may  have  reference  to  the  horned  Adonis 
or  Dionysus  in  Hades  with  Proserpine  ;  for  the  tree  has  a 
blasted  aspect,  except  those  two  poor  buds  or  pine  cones.  The 
man's  right  hand  points  to  the  trunk,  the  woman's  left  hand 
to  the  lower  branch  next  to  her,  which  ends  in  a  bud  or  pine 
cone  pointing  downwards.  This  scene  probably  illustrates  a 
doctrine  of  the  oriental  mysteries.  In  Etruscan  tombs  ser- 
pents were  represented  in  the  same  position  erect,  and  the 

1  Hippolytus,  v.  6.  They  call  the  Moon  the  Mother  of  the  kosmos.  — Plut.  de  Iside, 
43.     Sapientiam  vero  in  luna.—  Augustine,  contra  Faust,  xx.     See  1  Cor.  i.  24. 

2  Delitzsch,  '  Wo  lag  das  paradies,'  p.  80. 

3  Dionysus.     Adamus '? 

4  Adam  Sebasmios. 

5  Hippol.  p.  118  (169  Dunk,  et  Schn.) 


THE  NAZARENES.  523 

double-sexed  man  of  the  Naaseni  and  Sethians  points  directly 
to  the  Adon  (Adonis)  and  to  the  Adam  at  the  tree  of  life  in  the 
withered  Garden   below  earth,  to  which   Urubel  or   Charon 
takes  the  pallid  souls.     There  seems  to  be  no  temptation  in 
such  a  tree ;   for  the  Garden   of  the  Hesperides  ottered  the 
lovers  golden  fruits,  and  gold  is  the  symbol  of  sunrise  and 
resurrection  like  the  grain  of  wheat.     But  the  Persian  or  Jew- 
ish scribe  1  of  Mithra  may  have  chosen  to  see  in  that  upstart 
serpent  an  emblem  of  the  temptations  that  had  no  power  over 
Markion.     Markionism  and  Christianity,  like  Judaism,  Chal- 
daism,  Magism  and  Sethianisin,  had  finally  to  be  founded,  on 
the  Oriental  Gnosis,  upon  the  Man  of  boundless  light  (the 
symbol  of  endless  intelligence  is  man)  and  the  Son  of  the  Man, 
the   Logos   his   forth-going  Son,  6  vlos  tov  avSpurrov,  and  the 
pneuma  (holy  breath  of  life)  proceeding  from  the  Father  and 
the  Son  (the  two  forms  of  the  Logos. — Gen.  ii.  2).     Light  and 
Darkness  (see  Isaiah,  ix.  2 ;  Matthew,  iv.  15,  16)  are  the  two 
natures  proceeding  from   the  Man  (forming   the   Light   and 
creating  the  Darkness. — Isa.  xlv.  7) ;  the  two  ousiai  (natures, 
or  principles)  in  the  philosophy  of  the  Sethians ;  and  in  the 
centre,  between  the  two,  is  the  unmingled  spirit.-     Osiris  and 
Isis  are  described  by  Diodorus  Sic.  I.  13,  15-17,  both  as  Gods 
and  mortals.     Here  we  find  all  the  essentials  of  the  incarna- 
tion doctrine.     They  had  been  incarnated  in  the  popular  mind 
for  centuries,  in  the  Mysteries.     Eua  was  constructed  out  of 
Adam's  rib,  being  the  Crescent  Vena.      Nonnus,  Dionys.   ix. 
represents  the  Child  Dionysus  at  his  birth  the  image  of  the 
moon  with  perfect  horns.     Osiris  is  Dionysus. — Diodorus,  1. 15. 
The  Mysteries  bring  us  now  to  the  first  man  Adam  ;  also  to 
the  last  Adam.     Adam  is  the  interior  formation  in  which  the 
Spirit  consists. — Kabbala  Denudata,  the  Aidra  Rabba,  §  1128. 
The  Soharto  Exodus  fol.  29.  col.  114  says  :  "This  is  the  Mys- 
tery of  Adam,  of  whom  it  is  written  (Genes,  v.  1)  :  '  This  is  the 
Book  of  the  Generations  of  Adam,'3  and  (in  the  following  verse) 

1  Gen.  iii.  1,  5,  f. 

3  Hippolytus,  v.  19.  Venus  was  represented  as  Vena  in  the  Moon,  the  Hebrew- 
Hi nab,  pronounced  (b  —  v)  Venah,  the  Universal  Mother,  Eua  in  the  Mysteries,  Asah, 
I  ssa,  the  Isis  with  cow-horns.  As  Eua  held  in  ber  arms  tbe  Young  Dionysus,  as  She 
was  the  Horned  Keres  in  tbe  Mysteries  of  Deme'ter, — so  Venus  (see  Winckelmann,  ed. 
Roma,  1767.  pi  74;  ed.  Donauoschingen,  18:20.  pi.  73)  was  represented  with  the  Child 
in  bur  .-inns.     Justin  Martyr  called  Eua  "  Virgin  "  and  "  Undenlcd."    She  was  adored. 

8  Dionysus  and  Demgte'r,  Adon  and  the  Benah,  Ab  Ram  and  Sarach.     The  proph 


524  THE   GHEBEB8  OF  HEBRON. 

'  at  the  time  when  God  had  created  him.'  Here  the  earthly 
Adam  is  meant,  because  in  that  section  two  Adams  are  men- 
tioned. The  first  Adam  was  the  mystical  earthly  Adam,  the 
other,  on  the  contrary,  the  mystic  heavenly  Adam.1  The 
earthly  is  contained  in  those  words  where,  through  the  word 
Tuledoth,  the  production  of  the  species  is  spoken  of ;  the  fol- 
lowing- words,  on  the  other  hand,  tell  prophetically  of  an 
Adam  that  was  created  later."  This  is  the  Messias,  for  even 
the  rabbins  taught  that  in  the  Messianic  time  the  disposition 
to  sexuality  will  no  longer  prevail.2  Here  we  are  evidently  in 
the  midst  of  the  Jewish  Gnosis.  The  flaming  sword  waves 
before  the  Garden  of  the  Adon.3  All  things  are  the  progeny 
of  one  Fire.  The  Father  perfected  all  things  and  delivered 
them  over  to  the  Second  Mind  whom  all  nations  of  men  call  the 
First.4  Fire  and  the  Cherubim  are  the  symbols  of  Saturn.  He 
baptizes  with  fire  and  the  holy  breath  of  life.5  When  an  idea 
became  wide-spread  in  the  orient  it  did  not  take  long  to  im- 
personate the  same  in  the  oriental  imagination :  of  course  a 
statement  of  the  doctrine  of  the  impersonated  one  followed 
next,  and  then  Ms  life  and  history. 

The  Call  of  the  preacher  in  Medbar  :  Prepare  a  way  of  Ia'hoh,  make  level 
in  Arabia  a  highway  for  our  Alah,  ...  A  voice  says,  kara,  Call! — Isaiah,  xl. 
3,  G. 

The  names  Medbar  and  Arabah  denote  Arabia,  where  we  know 
that  there  were  Desert-preachers.     Compare  Dunlap,  Sod,  II. 

ets  prophesied  by  Bal  (Bel). — Jeremiah,  ii.  8.  The  image  of  the  Adon  was  enclosed 
in  a  tree;  and  Justin  Martyr  wrote  (1st  Apol.  p.  151):  The  Lord  was  ruling  from  a 
tree.  Adamas  the  Hermaphrodite,  Hermathena,  is  the  two-sexed  Adon. — Dunlap, 
Sod,  I.  31.     The  eunuchs. — Isa.  lvi.  3-5;  Lucian,  Dea  Syria. 

1  "  The  mystery  of  Adam  is  the  mystery  of  the  Messiah,"  said  the  rabbins.  Ben- 
geli's  gnomon,  p.  4-1,  ascribes  the  words  '  Great  King '  to  psalm  xlviii.  2,  3.  The  same 
expression,  which  is  in  Matth.  v.  35,  is  in  the  psalm  mentioned  in  connection  with 
Zion  in  the  Sides  of  the  North,  which  is  where  the  prophet  located  Eden.  The  Messiah 
was  said  to  come  out  from  the  fifth  house  in  the  Garden  of  Eden.  Bengeli  says  that 
the  words  Great  King,  in  Matthew,  mean  the  Messiah.     Compare  Matthew,  xxv.  34. 

2  Nork,  Rabbinische  Quellen  and  Parallelen  zu  Neutestamentlichen  Schriftstellen, 
p.  263,  264. 

3  Adana,  Adania,  Aden,  Odin,  Edin  appear  as  forms  of  Adan,  Adon,  Don. 
Adanos  is  son  of  earth  and  sky.  In  the  Kabalah  the  Messiah  goes  out  from  the  Garden 
of  Eden. 

4  Chaldean  Oracles.— Psellus,  24;  Plet.  30. 

6  Compare  Matthew,  iii.  11.  Evangel  of  the  Hebrews  lights  up  Jordan  with  fire  at 
the  baptism  of  the  Healer  by  the  Ascetic  Baptist. 


THE  NAZARENES.  525 

pp.  xxxii.  xxxiii.  xxxiv.  11,  12,  14,  33,  34,  37,  40,  50.  The 
Nazarene  sect  was  before  Christ,  and  knew  not  Christ. — Epi- 
phanius,  I.  p.  121.  They  were  called  Iessaeans  (that  is,  The- 
rapeutes)  before  they  were  called  Christians. — Epiphan.  I.  120. 
The  Mandaites  too  were  descendants  of  the  Nabathaeans.' 
They  regarded  Abel  Zina  (Abel  the  Glorious)  as  Gabriel  and 
Son  of  God  begotten  upon  light,  the  first  Apostle  and  Messen- 
ger.— See  Dunlap,  Sod,  II.  56-G1.  Gabriel  is  the  Angel  of 
Fire. — Bodenschatz,  Kirchl.  Verfass.  d.  Juden,  III.  1G0.  AH 
things  are  the  progeny  of  One  Fire.  The  Father  perfected 
all  things  and  delivered  them  over  to  the  Second  Mind,3  whom 
all  nations  of  men  call  the  first. — Cory,  Anc.  Fragments ;  Psel- 
lus  24  ;  Pletho  30. 

From  Genesis3  and  2nd  Kings  xxiii.  to  the  successors  of  Si- 
mon Magus  we  find  the  doctrine  of  Angels  and  Powers  of  the 
heavens,  the  Chaldaean-Sabian  heavenly  host.  It  is  most 
prominent  in  the  gnosis,  the  Bible  and  the  Kabalah ;  and 
2  Kings,  xxiii.  12,  shows  that  this  Angel-theory  is  Sabian- 
astronomical. — Colossians,  ii.  18.  But  our  mind,  when  it  Chal- 
daised,  meteorologising  (handling  supernal  things)  the  kosmos, 
was  riding  around  (compassing)  the  active  Powers  as  Causes ; 
but  becoming  an  emigrant  from  the  Chaldaean  dogma  I  knew 
that  it  was  guided  and  governed  by  a  Commander  of  whose 
sway  it  bore  the  look. — Philo,  Mutat.  Nominum,  3.  The  demi- 
ouitGUS  is  merely  a  mythological  representative  of  Universal 
Mind  (Nous),  which  evolves  itself  in  the  form  of  the  kosmos. 
This  is  Plato's  view.4  The  Logos  is  the  Demiurgus,5  and  in 
Matthew,  xxv.  31,  34,  40,  the  "  King"  is  identified  (John,  i.  1-4) 
with  the  Logos.     Philo  (Mutation  of  Scripture  names,  3)  men- 

•  Chwolsolm,  I.  111. 

2  The  Lamb  (AriSs)  is  the  porta  deorum.  The  Messiah  goes  out  from  the  Garden 
of  Eden  (which  some  placed  in  the  moon).  A  river  of  living  water  issues  from  the 
throne  of  the  Lamb,  the  river  of  Orion,  which  is  situated  immediately  below  Aries.  The 
Lamb  was  the  chief  of  all  the  signs,  princeps  signorum,  and  the  Persians  began  their 
year  at  the  vernal  equinox. — Mankind,  496,  536,  566,  654,  465.  On  March  25th  in  the 
Persian  Mysteries  a  young  man,  apparently  dead,  was  restored  to  life.  Man  reenters 
paradise  by  the  gate  of  Aries,  the  Gate  of  the  Lamb,  where  the  Chelub  Perseus  stands 
with  his  flaming  sword  to  defend  Aries.  The  Garden  of  Delights  was  in  Aries,  where 
the  River  of  Orion  issues  from  the  throne  of  the  Lamb. 

3  Dunlap,  Sod,  I.  121 .  Dionysus  is  Hades  ;  Hades  is  Aidoneus,  Osiris  and  Serapis. 
Adamas  is  the  unconqucred  Herakles,  the  Mithra  Invictus,  the  Adonis-Aidoneus. 
Osiris  is  Saturn,  Cronos,  and  Adam. — See  Palmer,  II.  622,  624. 

4  l  Academy,'  May  l'.t,  L888,  quotes  R.  D.  Archer-Hind's  Timaeus  of  Plato. 

5  John,  i.  3  ;  Matthew,  xxvii.  43. 


526  THE  GHEBERS  OF  HEBRON. 

tions  the  Kingly  Power,  as  one  of  God's  Powers.  The  Anointed 
(Christos)  is  identified  with  the  holy  ghost  by  Matthew  i.  20, 
iii.  16  (Luke,  i.  35),  and  with  the  King-  (the  King-  appeared, 
being  from  the  Beginning,  but  not  yet  become  known  to  the 
soul.— Philo,  Mut.  Nominum,  3)  by  Matthew,  xxv.  31,  34,  40 
(and  perhaps  Matthew,  iv.  11).  Philo,  born  not  far  from  B.C. 
12-20,  was  full  of  gnosis  and  kabalah.  He  begins  his  "  Creation 
of  the  world  "  by  a  reference  to  the  Archetypal  model,  the  idea 
of  ideas,  the  Logos  of  God  (de  opificio  mundi,  6) ;  so  St.  John 
commences  his  gospel  by  saying  that  God  was  the  Logos  (John, 
i.  1).  Philo's  gnosis  bases  itself  on  the  Judaism  of  the  Old 
Testament  with  hidden  wisdom,  the  allegorical  method,  and 
commentaries.  He  calls  the  unseen  and  noetos  (mind-per- 
ceived) divine  Logos  and  Word  of  God  also  an  image  of  God  ; 
and  the  image  of  this  image  is  that  intelligible  (mind-per- 
ceived) light  that  is  the  image  of  the  divine  Logos.  Hence 
St.  John,  viii.  12,  ix.  5,  calls  the  Logos  (Word)  the  Light  of  the 
world.  "  The  mind-perceived  Light  existed  before  the  sun." 
— Compare  Gen.  i.  3,  16.  We  have  said  enough  to  indicate 
that  Philo  Judaeus  is  one  of  the  sources  of  the  2nd  century  New 
Testament  gnosis.  Philo,  Leg.  Alleg.  II.  21  says  that  the  most 
generative  of  all  things  is  God  ;  and,  in  the  second  place,  the 
Logos  (Word)  of  God.  So  that  the  New  Testament  is  gnosis. 
Philo's  gn5sis  is  Nazarene  enough  to  have  pleased  the  monks 
of  Mons  Nitria,  for  lie  says  that  God  hates  pleasure  and  the 
body. — Legal  Alleg.  III.  24.  The  divine  Logos  is  the  Steers- 
man and  Governor  of  the  universe. — The  Cherubim,  11.  These 
matters,  O  mystae,  purified  as  to  your  ears,  receive  in  your 
souls  as  mysteries  really  sacred,  and  talk  of  them  to  none  of 
the  uninitiated,  and  storing  them  up  within  yourselves,  guard 
a  treasury  in  which  not  gold  and  silver,  perishable  things,  are 
laid  up,  but  the  most  beautiful  of  real  possessions,  the  knowl- 
edge of  the  cause  and  virtue ;  and,  in  the  third  place,  of  the 
generation  of  the  two. — The  Cherubim,  14.  Gnosis  is  the 
knowledge  of  causes !  But  Philo  is  before  the  date  of  Matthew, 
vi.  19,  20.  The  Logos  of  God  is  the  instrument  by  which  the 
world  was  made  (Philo,  de  Cherubim,  35) ;  compare  Colossians, 
i.  16,  which  reinforces  Philo's  idea.  It  is  necessary  that  the 
sacred  and  mystic  account  of  the  Unborn  and  His  Powers  be 
kept  secret,  since  it  does  not  belong  to  every  one  to  keep  the 
deposit  of  divine  mysteries. — Philo,  SS.  Abel  and  Cain,  15. 


THE  NAZARENES.  527 

With  this  compare  Coloss.  i.  26,  27,  on  the  Mystery  hidden 
from  ages  and  generations  which  is  now  made  manifest  .  .  . 
Christos  in  you!  That  Light  which  is  perceptible  only  by  the 
intellect !— Philo,  fragment  (Bonn,  iv.  p.  227).  Philo  (Bonn,  iv. 
210,  392)  regards  the  Logos  as  Second  God,  the  Word  (Logos) 
of  the  Supreme  Being.  This  is  a  portion  of  the  gn5sis  of  the 
Valentinians. — Irenaeus,  I.  xxxiv.  p.  135.  Philo  on  Fugitives, 
18,  10,  refers  to  the  Powers  ;  he  says  that  the  Logos  holds  the 
reins  of  the  Powers  :  further  on,  he  mentions  the  Logos,  the 
Creative  Power  and  the  Kingly  Power  of  the  Governor.  Philo's 
statement  that  the  Most  Ancient  Logos  of  the  Primal  Being 
(the  Father)  '  puts  on  the  world  as  a  garment '  is  an  exact  de- 
scription of  the  relation  of  Osiris  to  the  world,  in  Egyptian 
theory.  We  here  have  the  Logos l  identified  with  the  Christos, 
the  King,  and  the  Holy  Pneuma.  In  Philo,  Confus.  Ling.  28, 
the  Logos  is  called  the  Firstborn  ;  the  Oldest  of  the  Angels, 
the  Great  many-named  Archangel,  the  Arche  (Beginning),  and 
the  Name  of  God. — Exodus,  iii.  2,  G,  16.  This  is  all  substan- 
tially repeated  in  the  Epistle  to  the  Hebrews,  1-14.  So  that 
Philo  Judaeus  supplied  a  large  part  of  the  entire  New  Testa- 
ment gnosis  ;  which  is  really  Jewish  and  Alexandrine-Jewish. 
Instead  of  stopping  at  Simon  Magus,  we  must  go  back  for  a 
foundation  to  the  Semite  antecedent  gnosis,  the  Old  Testament 
gndsis,  and  the  Alexandrian  gnosis.  The  Jewish  writers  of 
the  New  Testament  have  a  decided  Alexandrian  tinge.  Kerin- 
thus  was  trained  in  Egypt. — Hippolytus,  x.  21.  The  Holy 
Spirit  was  really  regarded  as  the  power  and  the  wisdom  of  the 
God ;  Paul  called  the  Christos  the  power  and  the  wisdom  of' 
the  God ;  John  says  that  the  Baptist  absolutely  saw  the  Spirit 
rest  upon  him  ;  and  Kerinthus  admitted  something,  how  much 
we  do  not  know. 

Among  all  works  the  highest  is  the  perception  of  the  spirit.  This  is  the 
preferable  in  all  sciences  ;  for  it  leads  to  immortality. — Mann,  xii.  85. 

Kecognising  Him  who  is  the  Breath  of  Life  and  whose  ray  is  in  all  beings, 
a  man  becomes  a  Wise  Man,  one  whose  action  is  confined  within  himself,  one 
content  in  himself.  Through  truth  we  must  grasp  the  spirit,  through  complete 
cognition,  and  by  penance,  and  by  abstinence. — Mundaka  Upanishad,  III.  1. 

The  Healer  was  a  teacher  of  those  that  receive  with  pleasure 
the  teuths!     So  says  the  contested  passage  in  Josephus,  xviii. 

1  Compare  Harnack,  Dogmengesch.  18*0,  p.  218.  Justin  tries  to  fiud  it  all  in  the 
Old  Testament. 


52S  THE  GHEBERS  OF  IIEBRON. 

3.  3.  Gfrorer,  Das  Heiligthum,  p.  120,  says:  We  first  learn 
something-  of  the  human  appearance  of  Iesu  after  the  Baptist 
has  given  his  testimony  that  Iesus  is  the  Messias,  which  ac- 
cording to  the  opinion  of  our  evangelist  (John)  is  as  much  as 
saying  that  the  Logos  dwells  in  him.  The  Paulinist,  too  (2 
Cor.  iv.  4),  mentions  the  glory  of  the  "  Anointed  "  who  is  an 
Image  of  the  God. 

,The  God  is  everywhere,  because  stretching  his  Powers 
through  Earth,  Water,  Air  and  Heaven,  he  has  left  no  part  of 
the  world  desolate. — Philo,  Confus.  ling.  27. 

Lo,  a  Man  whose  name  is  the  East  ( — Philo,  Confusio  ling. 
14).  That  incorporeal  who  does  not  differ  from  the  Divine 
Image.  This  the  Oldest  Son,  the  Father  of  the  beings  brought 
to  light,  whom  elsewhere  he  named  First-begotten. — Philo, 
Confus.  of  tongues,  14.  When  the  Lord  is  seen  by  Abrahm,  it 
was  one  of  the  Powers  surrounding  the  Cause  of  all  things.— 
Philo,  Mut.  Norn.  3. 

The  Logos  of  the  God  is  his  Son,  who  is  also  called  Angel 
and  Apostle. — Justin,  1st  Apol.  p.  160.  The  angels  in  connec- 
tion with  Jewish  gnosis  and  kabalah  in  the  time  of  Kerinthus, 
the  Old  Testament  Targums  of  Onkelos  and  Jonathan  ben 
Usiel,  and  the  Synoptic  Gospels  are  also  in  close  relation  to 
the  New  Testament  gnosis.  "  We  believe  in  a  certain  Logos, 
man  crucified,  that  he  is  first-begotten  to  the  Unborn  God."- 
Justin  Martyr,  1st  Apol.  p.  156.  Matthew  mentions  a  multi- 
tude of  the  heavenly  host  and  more  than  twelve  legions  of 
angels;  Irenaeus  tells  of  the  Angels  in  connection  with  the 
doctrines  of  Kerinthus  and  the  early  Gnostics ;  the  Kabalah 
occupies  itself  with  the  Angels  and  Demons,  with  the  throne 
of  Iahoh  the  thousand  thousands  of  good  angels  surrounding 
it  under  the  presidence  of  Metatron  the  King  of  the  Angels, 
also  with  the  innumerable  devs  of  the  Persian  Ahriman.  Mark, 
v.  10,  says :  "  My  name  is  Legion,  for  we  are  many."  Metatron 
is  Mithra  (Mettron)  and  fulfils  a  position  analogous  to  that  of 
the  Christ  in  Matthew,  iv.  11.  In  his  place  the  Targums  of 
Onkelos  and  Jonathan  give  us  the  "  Word  "  of  the  Lord,  as  in 
Philo,  John,  i.  1,  and  Justin  Martyr.  Here  we  reach  the  acme, 
the  central  point,  of  contest  with  the  doctrine  of  Matthew,  who 
teaches  that  Iesu  was  born  of  a  virgin.  But  he  never  says  who 
told  him  so!  He  never  gives  his  authority  for  saying  so. 
Could  he  have  got  it  from  John  the  Baptist  on  whose  shoulders 


THE  NAZARENES.  529 

is  placed  the  responsibility  for  many  miracles, — that  grim  foe 
of  the  Pharisees  ?  Returning  to  the  legions  of  angels  and 
devils  in  the  time  of  Simon  the  Magus,  there  were,  according 
to  him,  Virtutes  (Powers),  Potestates  (Thrones),  Angels  gov- 
erning the  world,  and  Angels  without  number :  Thus  Daniel, 
vii.  10 : 

A  river  of  fire  emanating  and  going  out  from  before  Him,  thousand  thousands 
ministered  to  Him  and  a  myriad  of  myriads  stood  before  Him. 

The  Son  of  the  Man  shall  come  in  the  glory  of  his  Father  with  the  angels 
the  holy. — Mark,  viii.  38. 

No  wonder  that  Matthew  speaks  of  baptising  the  Pharisees  in 
that  river  of  fire !  No  wonder  that  Menander,  like  Simon, 
taught  that  the  world  was  made  by  Angels,  that  Saturninus 
exhibited  the  Unknown  Father  with  his  Angels,  Archangels, 
Powers,  Governors,  the  world  made  by  Seven  Angels  ;  or  that 
Basileides  talked  about  Powers,  Thrones  (principes)  and 
Angels,  whom  he  also  calls  the  First.  Going  back  to  Philo 
Judaeus  in  Alexandria  (where  Basilides  lived)  we  find  him,  too, 
writing  about  the  Powers.  It  is  the  Jewish  gnosis  blossoming 
out  under  the  warm  sun  of  the  Oriental  Philosophy  into  those 
vagaries  of  the  human  mind  that  the  opponents  of  free  thought 
have  termed  heresies.  The  Oriental  Philosophy  is  at  the  bot- 
tom of  it  all.  "  The  nations  all  were  destitute  of  the  true  God, 
serving  works  of  hands  ;  but  Jews  and  Samarians  having  the 
Logos  from  the  side  of  the  God  handed  down  to  them  by  the 
prophets  and  always  having  expected  the  Christ,  did  not 
recognise  him  when  he  was  come,  except  a  certain  few,  whom 
the  holy  prophetic  spirit,  through  Esaias,  preordained  should 
be  saved." — Justin,  1st  Apol.  p.  156.  Justin,  Apol.  I.  p.  161, 
gives  us  the  positive  gnosis  when  he  says  that  the  Apostle  of 
God  is  Iesous  the  Christos,  the  Logos  formerly,  sometimes  ap- 
pearing in  the  ideal  (image)  of  fire  and  sometimes  in  image  of 
incorporeals  (supernaturals). 

"  When  Celsus  says  the  Christians  are  flighty,  believe  with- 
out logic,  like  those  who  follow  soothsayers  and  Mithrae  and 
others,  and  who  glory  in  the  foolishness  of  faith  for  faith's  sake 
(I.  9),  no  one  will  deny  that  this  represents  the  dissension  be- 
tween the  educated  man  and  the  illiterate  religionist  of  the 
present  day.  His  remark  is  fair;  and  who  that  knows  the 
position  of  the  Catholic  pastor  at  the  present  day  must  not 
admit  that  '  the  teaching  of  the  multitude  to  believe  without 
34 


530  THE  GHEBERS  OF  HEBRON. 

reasons '  which  the  Father  defends  is  a  practice  without  which 
the  work  of  the  Church  could  not  go  on  ?  Origen  assumes 
that  man  must  believe  in  some  sect  or  other,  must  beg  the 
question  in  favor  of  this  or  that  teacher ;  and  there  was  no 
third  between  him  and  his  critic,  to  maintain,  like  the  modern, 
Je  n'en  vois  pas  la  necessite.  But  Celsus  so  far  '  holds  the 
field '  that  it  is  clear,  if  the  question  must  be  begged,  it  should 
be  begged  in  favor  of  the  old  wisdom  over  the  new.  How  in- 
dispensable it  was  to  the  Christiani  to  appropriate  the  Old 
Testament,  on  this  very  ground — the  need  of  the  sanction  of 
Antiquity — we  have  seen  from  Justin.  We  have  seen  this 
again  in  Origen  ;  but  his  attempt  to  maintain  the  assumption 
of  Jewish  wisdom  over  that  of  the  Hellenes,  and  the  indebted- 
ness of  the  latter  to  Moses,  and  again  the  originality  of  circum- 
cision with  the  Jews,  rather  than  with  the  Egyptians,  only 
suggests  reflection  and  inquiry.  In  truth  this  urgent  need  of 
the  support  of  Jewish  antiquity,  so  clearly  revealed  in  the 
leaders  of  the  Catholic  movement  from  Justin  onwards,  as  dis- 
tinguished from  the  Gnostics,  seems  to  prove  the  dominance 
of  Hellenised  Jews  in  that  movement — in  other  words,  the 
ascendency  of  Philo  over  Pythagoras  at  the  end  of  the  second 
century.  Through  the  instinct  of  self-preservation — the  strong- 
est instinct  we  know — and  by  dint  of  hard  assertion  a  position 
was  conquered  for  the  Old  Testament  in  Christianity,  or  for 
Christianity  in  the  Old  Testament,  which  has  so  long  remained 
unassailed.  The  results  of  modern  exegesis  of  the  Old  Testa- 
ment have  shown  more  and  more  clearly,  what  is  patent  from 
the  apologists  themselves,  that  the  dependence  of  the  new  re- 
ligion on  the  prophets  was  from  the  first  forced  and  artificial. 
Not  an  unsound  exegesis  but  the  passion  for  antiquity  on  the 
part  of  the  anti-Gnostic,  anti-Hellenic  party  among  the  Chris- 
tiani accounts  for  their  extraordinary  enterprise  of  depriving 
the  Circumcision  of  their  right  to  enjoy  and  interpret  their 
sacred  books  in  their  own  way.  The  dilemma  was  consequent 
enough — '  either  you  must  remain  a  Jew,  and  follow  the  Jewish 
interpretations  of  the  Scriptures  or  you  must  be  a  Gnostic 
Christian  and  find  an  independent  basis  for  the  new  religion.' 
But  school  logic  is  not  the  governing  power,  neither  in  political 
nor  in  ecclesiastical  life,  and  Catholicism  continued  to  occupy 
the  centre  between  the  '  right  wing '  of  Ebionitism  and  the 
'  left  wine- '  of  Gnosticism. 


THE  NAZARENES.  531 

"  To  return  to  Celsus'  criticism.  Peculiarly  instructive  are 
the  pictures  which  he  gives  of  the  progress  of  the  new  religion 
among  the  masses,  so  closely  paralleled  by  what  we  have  seen 
of  the  progress  of  Methodist  and  Salvationist  sects  in  our  own 
time.  It  is,  he  says,  the  ignorant  and  the  unintelligent,  it  is 
slaves,  women,  and  children  who  make  the  best  converts. 
There  is  a  strong  prejudice  even  against  education ;  and  the 
popular  teachers  of  the  market-place  would  not  venture  near  a 
meeting  of  wise  men  (3.  49).1  Aud  the  Father  in  effect  admits 
that  there  must  be  milk  for  babes,  as  strong  meat  for  men  of 
understanding."  ~ 

Mitlna  was  the  Babylonian  Elohiin,  Bel  Mithra.  His  mys- 
terious name  (Iao,  Iahoh)  as  Only  begotten  suits  Bel  Mitlna 
(the  Zeus-Belus,  '  Helios  Noetos,'  the  Chaldean  and  Philonian 
Logos,  the  Logos  of  John,  i.  1-4).  See  Movers,  I.  553-555. 
This  Mithra-Bel  is  mentioned  in  the  Old  Testament.  We  have 
Abel  (Gen.  iv.  4)  the  Good  Principle.  In  Crete  Abelios  Avas  a 
name  of  the  Sun  ( — Einck,  Belig.  Helle'nen,  1. 175,  note;  Hesy- 
chius,  s.  v. :  a  Dorian  name  of  the  Sun  was  Apellon. — I.  175). 


1  Celsus  does  not  approve  that  ignorant  artisans,  the  local  preachers  of  the  time, 
who  would  not  venture  to  open  their  mouths  in  the  presence  of  their  lords,  assume  a 
tone  of  conceit  and  dogmatism  with  women  and  children,  and  stir  up  in  them  contempt 
towards  their  natural  superiors.  In  the  shops  of  the  leather-sellers  and  the  fullers, 
and  in  the  gynaikeia,  these  things  were  going  on. — Antiqua  Mater,  276.  The  author 
thinks  they  did  some  good  in  restraining  women  from  vice,  theatres,  dancing,  and 
superstition,  and  youths  from  the  temptations  of  their  age. 

2  Ant.  Mater,  274-27(3.  Among  Jews  of  rabhiuical  training  at  the  beginning  of 
our  era  the  resurrection  of  the  body  was  a  necessary  part  of  the  system  of  theological 
and  moral  ideas.  And  this  being  so,  as  these  ideas  gradually  shaped  themselves  into 
the  form  of  a  personal  history,  it  was  an  equal  necessity  of  belief  that  the  Christ  had 
risen  again.  The  'apostolic'  preaching  of  the  risen  Christ  was  from  the  first  a  theo- 
logical manifesto.  As  the  time  had  not  yet  come  when  the  '  apostolic  '  teachings  were 
assigned  to  individually  named  apostles  (the  '  Epistle  of  Barnabas '  forms  no  real 
exception,  internally  considered),  still  less  had  the  time  come  when  they  were  ascribed 
to  one  Authority,  the  utterances  of  one  Voice.  They  stand  before  us  on  their  own 
intrinsic  evidence,  utterances  of  the  anonymous  Heart  of  Judaism,  breathed  upon  by 
the  spirit  of  wisdom  and  holiness. — Antiqua  Mater,  180,  144.  Had  it  been  the  an- 
nouncement of  a  fact,  certified  from  the  first  by  eyewitnesses,  nothing  could  have  dis- 
pensed with  the  necessity  of  the  continued  reference  to  those  witnesses.  It  is  the 
silence  of  our  literature  on  this  point  that  speaks.  What  is  clear  beyond  dispute  is 
that  the  idea  of  the  general  resurrection  is  organically  connected  in  belief  with  the 
particular  resurrection  of  the  Christos  ;  and  the  latter  is  a  logical  deduction  from  the 
former,  standing  or  falling  with  it. — ibid.  180,  1S1  ;  1  Cor.  xv.  13.  Also  John,  xx.  9 
holds  that  the  scripture  prophesies  his  resurrection.  Trypho  retorts  that  Justin's 
interpretations  are  artificial. — Ant.  Mater,  :>0.  And  so  are  some  of  Tertullian's, 
utterly  arbitrary. 


532  THE  GHEBERS  OF  HEBRON. 

Now  we  find  '  Great  Abel '  ( — 1  Sam.  vi.  18)  at  the  SuN-teniple 
(Beth  Sheins)  of  the  Philistians  ;  and  '  Habol '  and  Bal  (Bol)  or 
Baal  quite  frequently  in  the  Old  Testament ;  so  that  we  know 
that  the  Phoenicians  very  early  carried  the  name  Abel,  Apellon, 
Habel  or  Habol  (Apollon  l)  to  Greece,  as  a  name  of  the  Intel- 
ligible Sun,  Mithra  ;  '  and  Eliaho  spoke  to  the  nabiai  of  Habol.' 
— 1  Kings,  xviii.  25.  When  the  people  of  Dor  in  Southern 
Phoenicia  sailed  to  the  Aegean  Sea  they  bore  with  them  the 
Name  Habel ;  hence  the  Cretan  name  'AttcAAwv.2  So  we  find 
Bel  Mithra  on  the  Jordan  with  his  Babylonian  garments  and 
his  Mithrabaptists.  Mithra  probably  (like  Adam  of  the  Cle- 
mentine Homilies)  contains  in  the  Elohim  both  sexes. 

The  proximate  cause  that  a  Messias-community  sprung  up 
is  to  be  found  first  in  the  Babylonian  and  Jewish  gnosis  and 
subsequently,  in  the  national  disaster  about  the  year  70  :  "  lmius 
(Ebionaeorum)  factionis  exordium  post  Hierosolymitanae  urbis 
excidium  coepit." — Epiphanius,  Haer.,  xxx.  2.  And  Clemen- 
tine, Homily  II.  17  says  :  "  First  a  false  evangel  by  a  certain  im- 
postor must  come,  and  then  in  like  manner  after  a  destruction 
of  the  holy  place  a  true  evangel  be  secretly  sent." — A.  D.  Lo- 
man,  p.  83.  The  Ebionites  were  Jews  (Titus,  i.  10,  14)  and 
adored  Jerusalem  as  the  abode  of  God.— Acts,  i.  4  ;  Matthew, 
v.  35.  Moreover  some  of  them  did  not  deny  the  resurrection 
of  Iesu,  as  a  Jew  selected  as  the  Messiah.— Library  of  Univ. 
Knowledge,  V.  p.  236.  The  Ebionites  were  Judaist  without  be- 
ing Jews  proper,  and  adhered  to  the  Law  of  Moses. — Luke,  vi. 
20,  21 ;  Matth.  v.  17,  18.  The  Evangels  attack  the  Pharisees ' 
and  are  Ebionist.  The  Ebionites  and  Jews  and  Iessaioi  (Es- 
senes)  used  baptism,  like  the  Mithraworshippers. 

1  In  the  Baths  of  Titus  a  picture  was  found  representing  Apollo  with  the  nimbus 
surrounding  his  head.— Nork,  Bibl.  Mythol.  II.  365,  note.  Atys  in  Phrygia  was  fast- 
ened to  a  tree,  in  ligno  snspensus.— ibid.  363.     So  likewise  Krishna  in  India. 

2  If  Kreta  from  a  political  standpoint  appears  already  before  the  beginning  of  the 
time  of  the  Dorians  completely  in  the  background  so  much  the  more  powerful  seems 
the  influence  which  it  has  exerted  in  the  succeeding  centuries  upon  Grecian  life  and 
especially  on  the  formation  of  the  religion.  The  worship  of  Zeus  (Sios)  in  its  peculiar 
connection  with  Kronos  and  Rhea  proceeded  from  Kreta  to  Olympia,  and  Elis.  Arkadia 
adopted  the  Kretan  legends  of  the  birth  of  Zeus.  The  other  Pelasgic  forms  begin  to 
come  to  the  foreground  already  in  the  time  of  Hesiod  in  refined  and  altered  conception. 
This  oldest  layer  was  from  time  to  time  flooded  with  new  additions.  The  Epos  had  by 
preference  expanded  and  formed  the  human  side  of  the  deities  (Herakles  is  one  in- 
stance) and  especially  inclined  towards  the  Ionian  'deities  of  Light,'  Apollon  and 
Athena.— Milchhoefer,  Anfange  d.  Kunst  in  Griechenland,  202,  203.  In  Homeric 
Hymn,  V.  123,  Demeter  at  Eleusis  states  that  She  comes  from  Kreta. 


THE  NAZARENES.  533 

Babel  shall  not  endure,  and  conquered  will  be  Media's  kings,  the  Heroes  of 
Ionia  shall  not  remain,  rooted  out  will  the  Romans  be, 

No  more  tribute  shall  they  gather  from  Jerusalem. — Chaldee  Version  of 
Habakuk,  iii.  17. 

The  book  of  Revelations,  chapters  xvi.  xvii.  calls  Rome 
Babel,  and  foretells  her  rum  in  the  End  of  all.  The  Epistle  of 
Barnabas  makes  allusion  to  Adrian's  intention  to  rebuild  the 
temple,  after  the  ruinous  war  with  Bar  Cochebah. — Antiqua 
Mater,  p.  88,  note  2.  All  apocalypses  are  suspicious,  as  Benan 
says  :  but  by  the  Apocalypse  of  Esdras  he  attempts  to  define 
the  date  of  the  Apocalypse  of  John.  The  affliction  of  Sion 
(Esdr.  vi.  19,  20)  might  end,  and  the  world  with  it. 

Come  Lord  Iesou  ! — Rev.  xxi.  20. 

The  Lord  shall  redeem  thee  from  the  hand  of  thine  enemies. — Micah,  iv.  10. 

According-  to  Benan,  Nero  preceded  John  and  Esdras;  both 
must  then  have  known  about  him,  yet  only  John  refers  to  him. 
Both  recognise  the  destruction  of  Jerusalem  ( — Bev.  xi.  1,  2). 
Both  speak  of  a  City  in  the  heavens.  The  measuring  the 
temple  and  the  altar  (Bev.  xi.  2  ;  Jahn,  p.  443)  was  intended  as 
a  preparation  for  a  new  one  in  Trajan's  time.  If  the  temple 
was  "holy  to  Iahoh,"  the  dimensions  of  the  old  one  would  be 
regarded  in  reference  to  the  temple  of  the  New  Jerusalem. 
There  is  no  very  apparent  evidence  to  fix  the  date  of  either 
book,  and  the  plan  of  each  work  is,  in  the  main,  dissimilar. 
The  second  century  produced  a  John,  the  Synoptics,- Justin 
and  perhaps  a  Paul.  One  might  suppose  that  the  Ebionite 
Bevelations  were  quite  near  to  the  earliest  gospels.  Benan 
claims  that  John  (of  Bevelations)  is  permeated  with  Joel,  ii. 
1-17  and  the  Prophets,  above  all  with  Ezekiel,  the  two  Isaiahs, 
and  the  author  of  Daniel.  "  Already  in  the  second  century 
the  history  of  the  church  of  the  first  century  is  entirely  mythi- 
cal ;  "  '  only  in  the  first  century  there  were  ideas  of  the  Christos, 
the  Son  of  the  God,  and  Messianism  afloat.  The  whole  litera- 
ture of  the  second  century  among  heathen,  Jews  and  Christians, 
was  of  a  spurious  character.2  Verses  vii.  28,  29,  in  Esdras  IV. 
are  spurious  and  were  inserted  about  the  beginning  of  the 
third   century.     Four  hundred  years  would  delay  the  Jewish 

1  Hausrath,  quoted  by  Loman,  p.  108. 

2  Loman,  108. 


534  THE  OHEBERS  OF  HEBRON. 

Messiah  considerably !  The  passages  vi.  59  and  vii.  46,  47,  48 
evidently  demur  to  being1  forced  to  wait  so  long-  for  relief  from 
their  wretchedness,  and  to  suffering  the  results  of  the  sin  of 
Adam.1  Morever,  in  verse  55  the  abstinent  doctrine  of  self- 
denial  looms  up  plainly,  as  in  Matthew  and  among  the  Marki- 
onites  of  the  2nd  century.  Esdras,  verse  5G,  dislikes  the  pun- 
ishment after  death,  but  this  was  no  new  doctrine  to  the 
Egyptians  and  Jews;  viii.  1  has  the  same  doctrine  of  Mat- 
thew, xxii.  14;  viii.  8  has  the  ancient  notion  (conformably  to 
the  philosophy  in  Diodorus  Sic.  I.  7)  that  the  vivified  body  in 
the  matrix  is  preserved  in  fire  and  water, — a  Jewish  notion 
confirmed  in  Wagenseil's  Sota,  Excerpta  Gemara,  pp.  72,  73. 
Esdras,  viii.  29  refers  again  to  the  Law ;  viii.  49  is  like  Mat- 
thew, v.  5,  20,  for  the  meek,  and  against  the  self-righteous ; 
viii.  50  refers  to  the  End  of  the  world ;  ix.  7  preaches  salvation 
by  works  and  faith  whereby  ye  have  believed.  This  is  the 
doctrine  of  Paul,  Justin  Martyr  and  the  Jews.  There  is  noth- 
ing in  this  to  interfere  with  dating  the  Apokalypse  of  Esdras 
as  late  as  a.d.  125.  Esdras,  ix.  13  has  some  analogy  with 
John's  Apocalypse,  vi.  9 ;  xix.  4  ;  Esdras,  ix.  1,  2,  suits  with 
Matthew,  xii.  38,  39 ;  xxiv.  24.  The  argument  from  analogy 
would  tend  to  place  the  Fourth  Esdras  not  quite  contem- 
poraneous with  the  first  two  gospels.  And,  to  confirm  this, 
Esdras,  ix.  31-33  goes  back  again  to  the  Jewish  Law ;  ix.  31- 
37  says  :  We  that  have  received  the  law  perish  by  sin.  .  .  . 
Nevertheless,  the  law  perishes  not,  but  continues  in  force! 
This  savors  of  St.  Paul's  style,  and  seems  to  be  Ebionite- 
Judaist. 

1  The  Persians  and  Magi  (like  the  Jews)  divide  Iao  (Iouem)  into  two  parts,  trans- 
ferring his  nature,  regarded  as  the  substance  of  fire,  to  the  images  of  each  sex,  both  of 
a  man  and  a  woman.  And  they  make  the  Woman  with  triple  face,  binding  her  with 
monstrous  serpents. — Julius  Firmicus  Maternus,  de  Errore,  5.  This  of  course  suggested 
the  idea  of  Eua  tempted  by  the  serpent.  Gen.  iii.  That  Iao  was  thus  regarded  as 
supernal  fire  is  not  only  clear  from  psalm,  1.  3,  which  mentions  Alahi's  devouring  fire, 
but  also  from  Genesis  ii.  23;  because  as  and  Asah,  in  Hebrew,  mean  fire  male  and  fire 
female  (compare  the  Mystery  of  the  two  principles,  in  the  Simon  Magus  theory)  in 
that  connection.  Iao  and  Iahoh  are  Dionysus  the  Sun.  lad  and  Iahoh  (the  tetragram- 
maton)  are  the  Phoenician-Chaldaean -Jewish  mysterious  and  ineffable  names  of  Ala- 
him  (Elohim)  of  the  Old  Testament  Judaism.  Iao  is  the  Intelligible  Light  and  Life- 
principle,  Dionysus.  One  Divine  Power,  One  supreme  and  eternal  spirit,  must,  as  first 
cause,  contain  within  himself  the  male  and  the  feminine  sources  or  archetypes,  like  the 
Adam,  the  Man,  the  Monad  from  the  One  !  So  that  in  Judaism  we  have  the  best 
Babylonian,  Arabian,  and  Semite  Religious  philosophy.  This  was  the  Judaism  of  the 
1st  century. 


THE  NAZARENES.  535 

Sion,  our  Mother,  is  grieved  in  the  sorrow  of  all,  and  is  humiliated  with 
humiliation,  and  mourns  very  greatly  ;  and  now  we  all  mourn  and  are  sad. — 
Esdras,  x.  7,  8. 

What  are  the  Calamities  of  Sion !  Be  consoled  in  the  view  of  Ierusalem's 
sorrow.  For  thou  dost  see  that  our  sanctuary  is  made  a  desert,  our  altar  is  de- 
molished, and  our  temple  destroyed,  and  our  psaltery  is  abased,  and  our  hymn 
has  ceased,  and  our  rejoicing  is  abrogated,  and  the  light  of  our  Candelabrum  is 
extinguished,  and  the  ark  of  our  Covenant  is  plundered,  and  our  sancta  are  de- 
filed, and  the  Name  that  is  named  over  us  is  as  it  were  profaned,  and  our  chil- 
dren bave  suffered  contumely,  and  our  priests  are  burnt,  and  our  Levites  gone 
into  captivity,  and  our  virgins  are  defiled,  our  wives  ravished,  our  just  men  car- 
ried away,  our  little  ones  lost  entirely,  our  young  men  slaves,  and  our  strong  be- 
come weak. — Esdras,  x.  20-23. 

This  is  the  ruin  of  Jerusalem. — ibid.  x.  48;  so  xii.  44,  4S  ;  xiv.  32. 

Now  conies  the  resemblance  of  Esdras,  x.  27,  54  (ix.  24)  to  Rev. 
xxi.  10 ;  xxii.  6.  It  consists  in  this  chiefly  that  each  writer  has 
his  New  Jerusalem  in  the  heavens,  each  prophesies  the  End  of 
the  world  and  vengeance  upon  Rome.  The  twelve  wings  of  the 
Eagle  are  12  Caesars,  the  last  of  the  twelve  being  Trajan.  The 
Lion  is  the  Lion  of  Judah,  the  Anointed,  and  Coming  Mes- 
siah !  For  all  this  Messianic  expectation  the  fall  of  the  Holy- 
City  is  responsible.  And  the  date  of  Esdras  IV  is  in  the  reign 
of  the  13th  Caesar  (Esdr.  xi.  19),  who  is  the  13th,  beginning 
with  Julius  Caesar.  Adrian  began  to  reign  in  117  ;  so  that  we 
have  from  117  to  130,  in  which  troublesome  period  we  have  to 
locate  the  author  of  the  Fourth  Book  of  Esdras.  In  chapter 
xiii.  11,  26-37,  49,  the  Man  whose  countenance  made  all  things 
tremble  destroys  all  his  opponents.  He  stands  on  a  moun- 
tain that  he  made  of  rock,  and  fire  from  his  mouth,  lips  and 
tongue  consumes  them.  It  is  the  Son  of  God  mentioned  in 
Daniel,  viii.  13.  The  verses  23,  26  resemble  Matthew,  xxiv. 
14,  16,  22.  There  appears  to  be  an  intimate  Ebionite  connec- 
tion between  Matthew,  xxiv.,  the  Fourth  Esdras,  and  the 
Book  of  Revelation.  It  shows  Matthew  to  be  the  last  of  the 
three. 

As  befitted  the  character  of  the  Ebionite  Messiah,  Mat- 
thew seems  to  have  almost  had  in  view  only  the  Children  of 
Israel  in  chapter  x.  6,  16.  The  12  disciples  like  the  12  angels 
in  Rev.  xxi.  12,  14,  typify  the  12  tribes  of  Israel  (Iaqab),  and 
the  12  shall  sit  in  the  Messianic  Kingdom  on  12  thrones  judg- 
ing the  12  tribes  of  Israel.— Mat.  xix.  28  ;  Luke,  xxii.  30  ;  ttu 
pern.  Eel.  III.  129.     And  in  the  Apokalypse,  xxi.  14  we  find 


536  THE  GHEBERS  OF  HEBRON. 

the  same  Judaist  traces.1  "  Everywhere  in  the  Epistles  of 
Paul  and  in  the  acts  of  the  Apostles  we  find  traces  of  an  op- 
position between  the  Jew  and  the  Gentile,  the  circumcision 
and  the  uncircumcision.  The  author  of  '  Supernatural  Reli- 
gion "  considers  that  there  must  have  been  within  the  Church 
itself  a  Jewish  party  urging-  upon  the  members  of  the  Church 
the  performance  of  a  rite  repulsive  in  itself,  if  not  as  necessary 
to  salvation,  at  any  rate  as  a  counsel  of  perfection,  seeking  to 
make  them  in  Jewish  language  not  merely  rproselytes  of  the 
gate,  but  proselytes  of  righteousness." — Supern.  Rel.  III.  313. 
Now  this  position  indicates  that  Pauline  Christians  in  Asia 
were  in  a  later  stage  of  Christianity, — later  than  the  Judaic 
(Ebionite)  form  thereof.— ibid.  III.  315,  316.  The  Ebionites 
denied  that  Paul  was  a  Jew.  ( — Epiphanius ;  in  III.  316). 
There  was  a  concerted  and  continuous  opposition  to  him.2 — 
ibid.  III.  314;  Galatians,  ii.  6-21.  Paul,  being  of  Tarsus,  was 
likely  to  be  more  Gentile  than  Jew,  more  of  a  Gentile  than  of 
a  Jew  Christian. — Apok.  iii.  9.  The  author  of  the  Apokalypse, 
being  a  Judaist,  and  yet  writing  to  Asian-Greek  Churches,  and 
being  known  to  Justin  Martyr  as  John  merely,  we  are  thus 
introduced  to  the  Greek,  Ephesian,  or  Western  phases  of  Chris- 
tianism  represented  in  the  Pauline  Epistles.  The  date  of  the 
Apokalypse  which  we  have  assigned  to  it,  within  a.d.  125  and 
135,  is  not  late  enough  to  admit  of  the  author  of  1  Corinthians, 
ii.  10  being  mocked  or  satirised  in  Rev.  ii.  24.  He  was  said  to 
have  been  the  child  of  Gentile  parents.  The  Book  of  Acts  is 
supposed  to  misrepresent  the  very  status  of  uncircumcision  we 
have  just  pointed  to.  Justin  Martyr,  following  both  the  Pau- 
line Epistles  and  the  John  of  the  Apokalypse,  knows  the  last 
but  takes  no  notice  of  Paul.3     The  author  of  Revelation  was 

1  See  Romans,  xv.  8,  10  ;  Isa.  xi.  10.  With  all  that  Isaiah  says  against  the  idols, 
Paul  (as  a  Gentile)  goes  against  the  Judaist  prejudices  in  regard  to  eating  food  offered 
to  idols.  This  points  to  a  later  period  of  Christianism  at  Antioch  and  among  the  Gen- 
tiles of  Asia. 

The  Alogians  (Epiphanius,  de  Haeres.  51)  held  that  the  Church  at  Thyatira  was 
not  yet  founded  in  the  first  century;  and  Epiphanius  admits  the  fact. — Gibbon,  I. 
chap.  xv.  p.  441,  note  154.  This  puts  the  Apokalypse  late,  as  well  as  the  Churches  of 
Asia  Minor. — Rev.  ii.  18,  24.  Paul's  mention  of  the  crucifixion  is  therefore  late. 
Daniel  does  not  speak  of  crucifixion  ;  but  Paul  and  Justin  do. 

2  Jowett,  Epistles  of  St.  Paul,  i.  332  f.  is  quoted  in  Supernat.  Relig.  III.  313 
note. 

3  Justin  (contra  Trypho)  p.  54  is  very  severe  against  those  who  confess  'Iesu  Cruci- 
fied '  as  Lord  and  Christ,  but  do  not  teach  his  doctrines, — meaning  Paulinists  or  Paul 
himself.     Justin  forbids  eating  things  offered  to  idols,  idolatrous  sacrifices. — p.  54. 


TUE  NAZARENES.  537 

Judaist.— Rev.  vii.  4-8  ;  xiv.  1,  8 ;  xvi.  12,  10  ;  xviii.  10,  11,  10. 
Both  John  and  Justin  were  Logos-Christians  ;  Justin  was  born 
in  Samaria,  but  yet  he  does  not  favor  the  side  of  circumci- 
sion, which  he  deems  unnecessary,  as  Abrahm  was  uncircum- 
cised. 

He  that  has  not  given  up  all  that  he  hath  cannot  be  my 
disciple.1  The  celebrated  Nikolas  evidently  took  this  doctrine 
to  mean  that  he  must,  on  the  principle  just  announced,  re- 
nounce the  exclusive  possession  of  his  wife.  No  wonder  the 
Eastern  Ascetics  got  excited:  "  Christus  denies  that  one  is  his 
disciple  whom  he  has  seen  possessing-  airything,  and  that  one 
(euin)  who  does  not  give  us  all  his  possessions." — Origen. 
"  Thou  hatest  the  actions  of  the  Nikolaitans,  which  I  too 
hate." — Rev.  ii.  G.  The  Awakened  call  patience  the  highest 
penance,  long-suffering  the  highest  nirvana ;  for  he  is  not  an 
anchorite  who  strikes  others,  he  is  not  an  ascetic  who  insults 
others !  Not  to  blame,  not  to  strike,  to  live  restrained  under 
the  law,'- to  be  moderate  in  eating,  to  sleep  and  eat  alone. — Bud- 
ha's  Dhammapada,  181,  185  ;  Max  Miiller,  Science  of  Eel.  245. 
Woe  to  him  that  strikes  a  brahmana,  more  woe  to  him  who 
Hies  at  his  aggressor. — Budha's  Dhammapada,  380.  Resist  not 
evil :  but  whoever  shall  hit  thee  a  rap  on  the  right  jawbone, 
turn  to  him  the  other  also.  .  .  .  Love  your  enemies. — Matthew, 
v.  30,  44.  He  who,  leaving  all  longings,  travels  about  without 
a  home,  in  whom  all  covetousness  is  extinct,  him  I  call  indeed 
a  brahmana.  He  who  fosters  no  desire  for  this  world  or  for 
the  next,  has  no  inclinations,  and  is  unshackled,  him  I  call  a 
brahmana.  Who  has  traversed  this  mazy,  impervious  world 
and  its  vanity,  who  is  through  and  has  reached  the  other 
shore  .  .  .  him  I  call  indeed  a  brahmana. — Budha's  Dhamma- 
pada, 410-416.  Max  Muller.  We  see  here  that  self-denial  in 
India  apparently  preceded  self-denial  on  the  Jordan.3 

1  Luke,  xiv.  33. 

2  He  is  not  a  Striker. 

3  Matthew,  xvi.  24  ;  Luke,  ix.  23  ;  Matth.  vi.  19,  20.  The  result  of  the  philosophy 
of  spirit  and  matter  was,  first,  Eastern  Monachism,  second,  Palestine  Monachism  and 
Essenism,  third  Christian  self-denial,  Iessaean  Nazoria ;  and  Christian  monks.  Bas- 
nage.  Hist,  des  Juifs,  II.  c.  20-23,  has  demonstrated  in  spite  of  Eusebius,  II.  17  that 
the  Therapeutae  were  neither  Christians  nor  monks.— Gibbon,  xv.  p.  443.  Basnage 
proved  that  the  account  of  them  was  composed  as  early  as  the  time  of  Augustus. —ibid, 
p.  443.  In  Colossians,  iii.  5,  12,  13,  we  find  Iessaianism  (Essenism).  The  Ebionites 
thought  all  the  Epistles  of  the  Apostle  Paul  ought  to  be  rejected,  calling  him  an  apos- 
tate from  the  Law,  and  using  only  the  Gospel  according  to  the  Hebrews.— Supernat. 


538  THE  GHEBERS  OF  HEBRON. 

As  Philo  speaks  of  the  Logos,  the  Oldest  Angel,  and  is  not 
inclined  to  be  Messianic,  while  the  Prophets  and  psalms  are 
Messianic  (recognising  a  Ruler,  an  Anointed  king  to  come,  and 
Justin  Martyr  enhances  and  overestimates  the  evidences  in  the 
Prophets  in  favor  of  his  own  conception  of  a  Logos-Christos 
(who  is,  in  his  preaching,  the  Iesu  Christos),  and  as  the  Tar- 
gums  of  Onkelos  and  Ben  Usiel  are  decidedly  for  the  Ifemra, 
we  are  confronted  with  a  conflux  of  varying  conceptions  from 
John  the  Baptist  (and  his  Aeons  f)  down  until  after  the  De- 
struction of  Jerusalem  (c.  70)  and  the  first  use  of  the  name 
Christian  at  Antioch  to  designate  the  party  previously  known 
under  the  names  Baptists  and  Jordan  Nazoria.  Within  this 
conflux  of  ideas  the  Babylonian  theory  of  the  Father  and  Son 
(Mithra)  has  to  be  included,  Daniel,  iv.  34 ;  vii.  13,  14,  and  the 
text  Micah,  v.  2.  "  The  references  to  the  risen  Christ  are 
slight  in  our  early  literature  ;  and  an  emphasis  is  not  laid  upon 
the  fact  equal  to  that  laid  upon  the  Cross  and  the  sufferings. 
As  we  have  seen,  there  is  no  organic  connection  between  the 
life  of  the  believer  and  the  resurrection  of  Christ ;  but  He  is 
firsts  fruits  of  the  general  resurrection  by  logical  consequence 
from  that  belief.  The  belief  itself  appears  to  have  come  from 
Persian  Mazdeism  more  than  from  any  other  source  ; 1  even  as 
the  Messianic  ideas  in  the  Talmud  are  strongly  coloured  by 
Persian  influences.  The  idea  of  a  Messiah,  or  Anointed  of 
Jehovah,  is  in  the  psalms  ;  but  not  the  idea  of  a  risen  Messiah. 
Indeed  the  passages  in  the  Old  Testament,  which  in  any  sense 
contemplate  a  future  revival,  are  so  few  and  slight  that  the 
Pharisees  in  conflict  with  the  Sadducees  were  constrained  to 
resort  to  general  analogies  in  defence  of  the  belief.2  Mithra 
is  Mediator  between  Light  and  Darkness  ;  and  a  Sunrise  from 
on  high  to  give  light  to  those  sitting  in  darkness  and  the 
shade  of  death.— Luke,  i.  78,  79.     "  The  Great  Light  of  Mithra." 

Rel.  I.  423.  It  is  clear  from  the  words  of  the  Apostle  in  2  Thessalonians,  ii.  2,  iii.  17  that 
his  epistles  were  falsified,  and,  setting  aside  some  of  those  which  bear  his  name  in  our 
Canon,  spurious  Epistles  were  long  ascribed  to  him,  such  as  the  Epistle  to  the  Laodi- 
ceans,  and  a  third  Epistle  to  the  Corinthians.— ibid.  II.  1G9.  There  is  in  2  Thess.  ii. 
2,  3,  as  in  Rev.  xxii.  20,  mention  of  the  Second  Coming  of  Christ.  Only,  the  author  of 
the  last  work  expects  it  sooner  than  Paul  does,  apparently.  Colossians,  iii.  is  as 
Paulinist  as  Galatians  is. 

1  Darmesteter,  Ormazd  et  Ahriman,  1877.  pp.  226,  328. 

2  Ant.  Mater,  210  ;  Wuensche,  Neue  Beitrage,  258.  The  Persians  believed  that 
men  should  live  again  and  be  immortal.  Then  should  the  dead  arise.—  Antiqua  Mater, 
210.     Comp.  Matthew,  xxvii.  52. 


THE  NAZARENES.  539 

The  Light  of  the  world.     Comp.  John,  viii.  12;  ix.  5;  vii.  40: 
i.  1,  4,  5. 

Heresies  among-  you. — 1  Cor.  xi.  19.  How  could  there  be 
any  new  ones  in  Christianism  within  30  years  of  A.D.  33  ?  Cle- 
mens Alexandrinus  uses  the  letters  of  Clemens  Eomanus,  of 
Barnabas  (whom  he  calls  "  Apostles  "),  the  Shepherd  of  Her- 
nias, the  Sibylline  (Verses),  the  Books  of  Hystaspes.  Hence  in 
a.d.  220  the  canon  of  the  New  Testament  was  not  yet  closed.1 
From  a.d.  80-160  was  the  transition  period  of  Messianism. 
The  latest  phase  always  effaces  the  earlier  landmarks.  The 
writer  of  the  Gospel  of  Luke,  ix.  53,  x.  31-33,  attests  the  hatred 
existing  between  the  Jews  and  the  Nazorians  (Ebionim),  for 
he  holds  priest  and  leuite  up  to  condemnation  in  the  most 
pointed  manner,  at  the  same  time  that  he  praises  the  virtue 
of  a  Samaritan  !  The  eclectic  Matthew,  x.  5,  6  does  not  favor 
the  Samaritans.  The  Gospel  writer  is  more  bitter  against  the 
Samaritans  than  Acts,  viii.  But  Simon  himself  was  baptized, 
indicating  that  earlier  the  two  wings  of  the  gnosis  were  nearer 
together  than  later  in  the  time  of  the  Clementine  Homilies. 
— Acts,  viii.  13.  Antiqua  Mater  holds  that  Christianism  came 
from  the  gnosis. 

The  fact  that  Serapion  in  the  third  century  allowed  the 
Gospel  of  Peter  to  be  used  in  the  church  of  Rhossus  2  shows 
at  the  same  time  the  consideration  in  which  it  was  held,  and 
the  incompleteness  of  the  Canonical  position  of  the  New  Tes- 
tament writings.  The  whole  history  of  the  Canon  and  of  Chris- 
tian literature  in  the  second  and  third  centuries  displays  the 
most  deplorable  carelessness  and  want  of  critical  judgment  on 
the  part  of  the  Fathers.  Whatever  was  considered  as  con- 
ducive to  Christian  edification  was  blindly  adopted  by  them, 
and  a  vast  number  of  works  were  launched  into  circulation 
and  falsely  ascribed  to  Apostles  and  others  likely  to  secure  for 
them  greater  consideration.  Such  pious  fraud  was  rarely  sus- 
pected, still  more  rarely  detected  in  the  early  ages  of  Christi- 
anity, and  several  of  such  pseudographs  have  secured  a  place 
in  our  New  Testament.3 

"  Man  erlebte  eben  was  man  glaubte  und  erleben  wollte."— Hausrath.4 
He  is  nigh,  at  the  doors.— Matthew,  xxiv.  33. 

1  Scholten,  p.  121. 

-  Eusebius,  H.  E.  vi.  12. 

3Supern.  Religion,  II.  167,  1G9.  ed.  5th  London. 

*  Loman,  Theol.  Tijdschr.  xx.  109,  in  1886. 


540  THE  GHEBERS   OF  HEBRON. 

The  Ends  of  the  Times  are  come  unto  us! — 1  Corinth,  x.  11. 
The  last  days  !  —James,  v.  3.     The  final  days  ! 

It  seems  to  them  that  the  Kingdom  of  the  God  is  about  to  appear  at  once. — 
Luke,'  xix.  11.     See  Rev.  xiv.  14  ;  xxii.  6,  7,  20.     Compare  Matthew,  xiii.  49. 
The  Coming  One  will  come,  and  will  not  tarry.— Hebrews,  x.  37. 
The  End  of  all  is  near. — 1  Peter,  iv.  7. 

The  doctrine  of  the  Logos  and  of  the  Preexistence  of  Jesus 
was  enunciated  long-  before  the  composition  of  the  fourth  gos- 
pel.— Sup.  Eel.  II.  255.  But  evidently  the  Apokalypse  was 
not  as  early  as  a.d.  69.  Eenan  himself  (l'Antechrist,  p.  405) 
allows  that  part  of  the  apokalyptic  vision  can  be  retrospective  ; 
and  the  prophetic  style  of  writing  history  seems  to  have  been  in 
vogue  among  the  prior  writers  of  Jewish  Prophetical  Books  as 
well  as  in  this  case.  Eevelation,  xiv.  15,  expects  the  destruc- 
tion of  the  Babel  Borne  ;  but  the  time  of  the  evacuation  of 
Jerusalem  by  the  troops  of  Cestius  Gallus  (a.d.  65)  was  too 
early  for  the  Churches  of  Asia  to  have  been  formed  (Eev.  i.  11 ; 
xxii.  16)  and  for  the  Jewish  Messianism  and  the  New  Jeru- 
salem exhibited  in  the  Apokalypse.  Josephus  and  Justus  of 
Tiberias  mention  no  Christians  gathered  for  the  defense  of 
Jerusalem.  The  Apokalypse  speaks  of  the  Logos  !  It  is  not 
to  be  readily  admitted  that  an  Ebionite  (as  the  author  was, — 
Eev.  ii.  9 ;  vii.  4 ;  xii.  6,  17 ;  xx.  4 ;  xxi.  12 ;  xxii.  15,  16)  be- 
lieved Iesous  to  be  the  Logos  before  a.d.  135.  Philo  Judaeus 
indeed  speaks  of  the  Logos,  and  Mithra  in  Babylon  was  the 
Logos.  In  the  time  of  Adrian  there  was  a  tremendous  excite- 
ment among  the  Jews  in  the  2nd  century  just  before  Bar  Co- 
cheba's  rebellion, — when  Ebionite  Messianists  were  probably 
to  be  found.  Nabatheans,  Idumeans,  Galileans,  Zealots,  Sikarii, 
Bobbers2  were  enumerated  among  those  united  in  the  year  69 
in  defense  of  Jerusalem,  but  not  a  single  Christian,  according 
to  Eenan  (l'Antechr.  237).  Where  then  was  the  author  of  the 
Apokalypse,  with  his  '  White  Horse '  (of  Mithra)  and  '  the 
Logos  of  the  God '  (Eev.  xix.  11-14)  whom  he  connects  with 
Iesous  (xx.  4)  %  It  is  safer  to  date  the  Apokalypse  in  the 
2nd  century,  for  the  Seven  Caesars  and  ten  generals  (seven 
heads  and  ten  horns. — Eev.  xvii.)  were  as  likely  to  have  been 

1  Luke,  xxi.  20,  31,  32.     History,  conveyed  in  the  style  and  form  of  prophecy. 

2  Of  the  Robbers  crucified  by  Felix  and  of  those  arrested  for  participation  that  he 
punished,  the  number  was  endless. — Josephus,  Wars,  II.  xiii.  2  ;  John,  xvii.  40  says 
Iesous  Bar  Abba  was  "  a  Robber." 


THE  NAZARENES.  541 

known  to  an  Ebionito  Judaist  (as  well  instructed  as  the  John 
of  the  Apocalypse)  in  the  second  century  as  to  M.  Renan,  or 
any  other  modern  writer.  The  information  was  still  within 
reach.  But  if  the  Apokalyptist  wrote  before  Titus  destroyed 
Jerusalem  and  when  this  John  was  foretelling  Rome's  destruc- 
tion, what  he  should  be  doing  with  a  New  Jerusalem  when  he 
had  the  Old  one  still  safe  is  itself  a  mystery  !  The  expression 
Ni  w  Jerusalem  implies  the  Holy  City's  fall  before  the  writer 
wrote !  With  all  their  friends  and  neighbors  there,  from 
Galilee  to  Nabathea,  Josephus  did  not  see  any  Christians.  He 
mentions  none.  Eleazar  was  there  in  arms.  Messianists  were 
there.  The  Christians  were  nowhere !  There  is  no  evidence 
that  they  went  to  Pella  at  that  time,1  before  Jerusalem  was 
taken. 

Come  ont  of  her,2  my  people,  that  ye  may  not  share  in  her  sins  nor  partake 
of  the  blows  she  gets  ;  for  her  sins  have  been  glued  up  to  the  heaven  and  the 
God  remembered  the  wrongs  she  did.  Return  to  her  what  she  delivered. — 
Rev.  xviii.  4-6. 

These  words  might  have  been  written  after  Nero's  death  as 
well  as  before.  They  suit  Bar  Cocheba's  time.  The  Apoka- 
lypse,  in  this  chapter,  has  been  regarded  as  written  not  long 
before  the  years  130-138. 

The  unmanifested  God  is  an  abstraction.  He  is  from  all 
eternity  the  Ancient  of  the  Days,  the  Occult  of  the  concealed. 
He  is  the  no  thing,  the  Ain,  the  Ain  Soph,  the  All,  and  nothing 
is  beside  him.  He  manifests  himself  by  his  wisdom  and  was 
regarded  as  the  Cause  of  Causes.  Ain  Soph  manifests  himself 
first  in  a  primal  principle,  Macrocosm,  called  Son  of  God  or 
the  primitive  Man  (Adam  Kadmon)  the  human  figure  in  Ezekiel 
(Gen.  i.  26  ;  Ezekiel,  i.  26).  From  this  Adam  Kadmon  (Colos- 
sians,  i.  15,  16)  the  creation  emanated  in  four  degrees  or  worlds 
which  the  Kabalists  call  Azilah,  Bariah,  Yezirah,  Asiah.  In 
the  world  Azilah  we  find  the  operative  qualities  of  the  Adam 
Kadmon,  powers  and  intelligences.  From  Azilah  comes  the 
emanation  Beriah  which  contains  spirits.  It  is  the  commence- 
ment of  creation.  The  third  world  emanating  from  these 
spiritual  essences  is  named  Yezirah,  contains  angels,  incorpo- 

1  It  is  highly  probable  that  the  Ebionites  first  became  an  organised  body  or  seel  at 
Pella  on  the  eastern  side  of  the  Jordan  to  which  place  they  went  on  the  breaking  ont 
of  the  Roman-Jewish  war  at  the  time  of  Hadrian. — Library  of  Univ.  Knowledge,  V.  286. 

"  Babylon,  Rome. 


542  THE  GHEBERS  OF  HEBRON. 

real  being's,  but  individuals,  surrounded  with  a  luminous  en- 
velopment. The  last  emanation  is  the  world  of  fabrication 
called  Asiah  ;  it  is  the  world  of  matter,  the  world  in  which  we 
live  and  perish,  the  world  of  evil,  of  appearance  and  deceit, 
changing1  eternally  the  forms.  The  highest  glory  which  the 
j)rophet  exhibits  is  Marah  Adam,  the  vision  of  the  Human 
Form  regarded  as  the  World  of  Emanation  (Ausfluss).  In  all 
this  the  spirit  is  intermingled  among  the  chioth  or  cherubim. 
The  doctrine  that  the  world  is  all  unreal,  only  the  spirit  is  real, 
certainly  is  Hindu  kabalah.  It  is  the  Hindu  philosophy. 
Further,  the  spirit  is  identical  with  Adam  Kadmon  (Gen.  i. 
2-4 ;  Coloss.  i.  15,  16  ;  Ezekiel,  i.  4,  12,  20  ;  viii.  2,  3.  Adam 
Kadmon  is  the  Highest  Crown,  he  is  prior  to  all  Aziluth,  an- 
tecedent to  it.  From  this,  Matthew  derives  the  expression 
"  King  "  in  Matthew,  xxv.  34.  Philo,  On  Dreams,  I.  25  has  the 
Archangel  Lord  ;  and  in  de  Profugis,  18,  19,  mentions  the  Gov- 
ernors Logos  (Word)  and  his  Creative  and  Kingly  Power  :  in 
Quaest  et  Solut.  II.  75,  he  mentions  the  Kingly  Power  again. 
Thus  the  Philonian  gnosis  precedes  the  entire  New  Testament 
gnosis  and  kabalah.  Iesu  (according  to  Ernst  von  Bunsen, 
Symbol  d.  kreuzes,  8)  was  called  the  Anointed  because  he  was 
the  organ  of  the  divine  spirit.  The  King  receives  his  power 
direct  from  God.  He  is  connected  with  the  Sun  and  Cross  in 
Syria  and  Egypt. — ibid.  9-17.  Still,  the  Kabalist  idea  is  as 
early  as  any. 

This  Man  of  the  Naaseni,  Sethiani,  and  Peratae  in  the 
second  century  of  our  era  belongs  to  the  Jewish  Gnosis  in 
Ezekiel,  i.  26  f.,  Genesis,  i.  4,  ii.  7,  21-23,  Exodus,  iii.  14,  Eze- 
kiel, viii.  2,  4,  John,  i.  1-4,  Clementine  Homily,  iii.  17,  20. 
The  Light  of  the  Anointed  is  protended  down  until  it  is  at  last 
revealed  in  flesh  in  the  Jewish  Messiah,  who  had  come  and 
was  slain.  Here  we  have  the  thread  of  the  primitive  Christian 
dogma  protended  out  from  the  Jewish  gnosis.  The  Man  is 
masculine-feminine  ( — Hippolytus,  V.  138),  the  female  is  Eua 
(in  the  Greek  Mysteries)  the  Mother  of  every  living  thing 
(—Gen.  iii.  20),  the  Aphrodite  of  the  Greek  Mysteries.  For 
the  Samothracians  in  their  Mysteries  hand  down  (that)  Adam 
as  the  Archanthropos,  the  primal  Man.  Attis  is  called  Child 
of  Saturn,  or  of  Blessed  Zeus,  or  of  Rhea.  His  names  are 
Adonis,  Osiris,  heavenly  horn  of  Men  (Lunus),  Sophia  (Wis- 
dom.— 1  Cor.  i.  24),  Adamna  (in  Samothrakian  Mysteries),  the 


THE  NAZARENES.  543 

multiform  Attis—  Hippolytus,  V.  8,  9,  109,  119  (Miller,  152, 
168)  Duncker  et  Schneidewin.  The  Logos  is  the  Son  of  the 
Man. — John,  i.  1.  Thus  the  Jew  of  the  Diaspora  had  the  alter- 
native of  some  Messiah,  or  the  Logos  Anointed.  He  could 
preach  either  one  or  both.  If  we  read  for  Iessaeans  Iesu  we 
then  shall  in  Matthew  v.  and  vi.  have  the  Essaean  (Iessene, 
Essene)  dogmas ;  for  the  Iessaeans  cultivated  a  remarkable 
piety  towards  the  God,  and  unusual  love  towards  the  members 
of  their  order. 

The  Jews  had  many  Chaldean  and  gnostic  notions.  They 
had  got  hold  of  the  theory  of  the  Monad  from  the  unit,  the 
Logos  as  the  Son  of  God  ( — Justin,  Apologia,  finis,  p.  160, 161), 
Mithra  and  Apostolos,  Son  of  the  Man  (see  Daniel,  vii.  14)  and 
the  Gnosis.  The  Book  of  Acts  (a.d.  180  ?)  aims  to  show  that 
Peter  and  Paul  were  in  perfect  unison,  and  in  so  doing  contra- 
dicts the  Epistles  of  "  Paul."  Another  consideration  is  that 
"  Paul  "  must  have  written  at  or  about  a  time  when  martyrs 
and  martyrdom  were  to  be  had,  otherwise  he  would  not  have 
endeavored  so  strongly  to  lay  his  claims  before  the  Christians 
of  Corinth  (2  Cor.  xi.  xii.).  This  is  another  reason  for  putting 
the  four  Pauline  Epistles  late.  Again,  Barcochebas  rose  in 
rebellion  about  a.d.  132,  and  failed  a.d.  134.  The  Jew  of 
Tarsus  was  practical  enough  to  say  decidedly,  after  a  glance  at 
Kev.  xxi.  2,  10,  11,  23 : 

These  are  the  two  Covenants,  one  indeed  from  Mt.  Sina — begetting  into 
servitude — which  is  Agar,1  for  the  Sina  is  a  mountain  in  Arabia,  and  corresponds 
to  Jerusalem  as  she  is  now,  for  she  is  a  slave  with  her  children.  But  the  Je- 
rusalem ON  high  is  free,  who  is  Mother  of  us  !  For  it  is  written  :  -  Rejoice  thou 
barren  Woman  that  barest  not,  Break  out  and  cry  aloud,  O  Thou  that  hast  not 
the  pains  of  child-bearing,  for  many  more  are  the  children  of  the  Deserted  than 
of  her  that  bas  the  husband  ! — Galat.  iv.  24-28. 

After  thus  improving  Isaiah's  conception  (Isa.  liv.  1)  we  cannot 
doubt  that  the  "  Paul  "  wrote  after  the  Destruction  of  Jeru- 
salem and  quoted  the  Apokalypse.3  Eor  no  Jew  was  allowed 
by  Hadrian  to  live  there !  But  "  Paul "  used  the  Christian 
faith  in  Iesous  in  order  to  superpose  upon  it  a  series  of  ser- 
mons derived,  partly  at  least,  from  Hebrew  spiritualism.     He 

1  Compare  the  name  Kharu.  k  =  g  =  ch.    Ha  Karu,  Hagareni. 

2  yeypawTai  yip.  Justin,  Trypho,  p.  125,  uses  graphs  to  signify  Hebrew  Scripture, 
Isaiah,  lxv.  9-12. 

3  Romans,  xi.  11,  12,  15,  mentions  Israel's  fall. 


544  THE   OHEBERS  OF  HEBRON. 

preaches  the  doctrine  of  spirit  and  matter  in  Romans,  vii.  14 ; 
viii.  5.    He  that  sows  from  the  Spirit  into  the  spirit  shall  gather 
everlasting-  life. — Galatians,  vi.  3.     The  Jewish  scholar,  Joel, 
had  remarked,  without  questioning-  the  current  view  about  Paul, 
that  we  do  not  hear  of  him  until  the  time  of  Markion,  a.d.  159- 
170,  who  was  known  to  Justin  Martyr,  a.d.  160-170.     The  Hel- 
lenic philosophy  through  Philo  and  the  Gnostics  streamed  in 
upon  the  mind  of  the  educated  world.     The  historical  Gnostics 
taught  from  before  Kerinthus  down  to  Markion  and  his  follow- 
ers through  the  whole  of  the  2nd  century.     Markion's  heresy 
was  known  in  Egypt,  Palestine,  Arabia,  Syria  and  Cyprus.    At 
the  close  of  the  reign  of  Trajan  the  Antinomian  and  Anti- 
tempelian  movement  breaks  out.     Of  this  movement  Paul  is 
the  last  ideal  expression.      We  can  find  no  proof  of  his  his- 
toric reality.     If  the  mere  name  of  '  Paul '  in  superscriptions 
and  salutations,  be,  as  Tertullian  argues,  no  evidence  of  the 
existence  of  such  an  apostle,  then  it  will  be  difficult  to  find  sat- 
isfactory evidence  of  the  fact  elsewhere.     The  only  fact  we  can 
ascertain  is   that   the  Markionites  produced  ten   epistles  as 
apostolic  in  their  sense.     One  of  the  strongest  pieces  of  nega- 
tive evidence  that  the  Paul  who  has  so  long  captivated  our  ad- 
miration and  love  is  not  historical,  positively,  that  he  is  the 
product,  like  all  similar  figures,  of  religious  passion  and  imag- 
ination, is  that  Lucian,  whose  glance  embraced  the  great  seats 
of  supposed  Pauline  activity,  betrays  no  knowledge  of  any 
such  vigorous  personality  as  having  left  his  mark  upon  the 
Christian  communities  from  a  century  before  his  time.1    Lucian 
muses  and  moralises  over  the  human  appetite  for  lies.2    We 
cannot  find  Paul  in  Justin,  unless  we  determine  beforehand 
that  he  must  be  there.     But  we  do  find  Markion  with  whom 
Paul  is  connected,  for  the  Markion  enumerates  Paul's  epistles, 
nearly  all  of  them.3    We  have  Tertullian's  testimony  to  Mark- 
ion's   sanctity.     The   practice  of  the  noblest  teachers  corre- 
sponded to  their  preaching.      Paul  is  the  apostle  of  the  Gnos- 
tics and  of  Protestants.     But  he  never  lived  and  can  never  die.4 
This  is  the  opinion  of  the  author  of  "  Antiqua  Mater." 

'  Antiqua  Mater,  240,  252-254. 

2  ibid.  254. 

3  Distinguishing  what  Tertullian  says  from  what  he  knows,  he  knows  certain  epistles 
ascribed  to  Paul,  which  he  ventures  not  to  reject,  and  which  give  color  to  Markionite 
views. — Antiqua  Mater,  236. 

*  ibid.  287. 


THE  NAZARENES.  545 

Starting  with  Aclamas,  the  Gnostic  Naaseni  divide  him  in 
three  parts,  mental,  spiritual,  and  earthy  ;  and  consider  the 
perception  of  him  to  be  the  beginning-  of  the  cognition  of  God, 
when  they  say  thus  :  The  beginning  of  perfection  is  the  cogni- 
tion of  man,  but  the  cognition  of  God  is  absolute  perfection. 
But  these  all,  the  rational,  the  psychical,  and  the  earthy,  go 
forth  and  come  together  into  One  Man,  Iesous  the  one  born  of 
Maria  :  and  these  three  men  (anthropoi)  spoke  together  at  the 
same  time  each  from  his  own  personal  nature  to  his  own.  Of 
the  universals  there  are  three  sorts,  angelic,  psychical,  earthy  ; 
and  three  congregations  (ekklesiai),  angelic,  psychic,  earthy  ; 
their  names,  elect,  called,  captive.  These  are  the  heads  of  very 
many  discourses  which  James  the  Lord's  brother  delivered  to 
Marianma.  In  order  then  that  the  wicked  shall  not  tell  lies 
against  Mariamna  or  James  or  the  Saviour  himself  let  us  come 
to  the  Mysteries  (from  which  they  have  the  myth),  if  you  like, 
to  the  foreign  and  the  Greek,  and  let  us  see  how  these  collect- 
ing together  the  hidden  and  undivulged  Mysteries  of  all  the 
nations  telling  lies  against  the  Christ,  deceive  those  that  do 
not  knoAV  these  Mysteries  of  the  Gentiles.  For  since  the  foun- 
dation of  their  argument  is  the  Man  Adamas  and  they  say  that 
it  is  written  concerning  Him  :  '  Who  shall  describe  his  birth  ?  ' 
learn  how  taking  in  part  from  the  Gentiles  the  undiscovered 
and  unpublished  generation  of  the  man  they  put  it  on  the 
Anointed.  After  Hippolytus  has  quoted  from  the  various 
Mysteries  regarding  the  first  Man,  he  refers  to  Oannes  among 
the  Assyrians  and  the  Adam  among  the  Chaldeans.  He  then 
says  that  they  seek  the  soul's  origin  not  from  the  Scriptures, 
but  from  the  Initiated  in  the  Mysteries.  And  then  the  Naa- 
seni flee  to  the  initiations  of  the  Assyrians,  taking  into  consid- 
eration the  division  of  the  man  in  three  parts  ;  for  the  Assy- 
rians first  regard  the  soul  as  tripartite  and  one.  For  every 
sort  of  soul  has  different  desires.  Every  nature  of  heavenly 
beings,  or  those  on  earth,  or  of  those  in  the  regions  under 
earth,  desires  life  (soul).  And  the  Assj^rians  (Syrians)  call 
this  very  thing  Adonis  or  Endumion.  And  when  it  is  called 
Adonis,  Venus  loves  and  desires  the  life  of  this  Name.  Venus 
is  Generation,  as  they  think.  But  when  the  Persephone  and 
the  Kora  is  in  love  with  the  Adonis,  the  life,  a  certain  thing 
about  to  perish,  is  separated  from  Venus.  And  so  Hippoly- 
tus continues  on  into  the  Mysteries  of  Attis.  The  reason  we 
35 


546  THE  GHEBERS  OF  HEBRON. 

have  quoted  so  much  from  Hippolytus  *  is  that  he  confirms 
other  evidences  that  show  how  intimately  connected  with  the 
doctrines  of  the  Initiated  in  the  Mysteries  was  the  origin  of 
Christianism  in  the  first  and  second  centuries  of  our  era.  It 
is  not  necessary  to  penetrate  further  into  the  Mysteries  than 
the  rites  of  Adonis  or  the  Mystery  of  Adam,  to  be  en  rapport 
with  the  original  sources  of  Christianism  and  its  Mysteries. 
The  death  of  the  Mourned  Adonis  the  Anointed  Light  of  the 
world,  the  death  of  Osiris  in  the  Osirian  Mysteries  and  his 
Resurrection,  were  probably  regarded  as  real  events  instead  of 
symbols  in  the  Mysteries  of  Light  and  Darkness.  At  any  rate, 
they  suggest  similar  alternations  of  hope,  despair,  and  resur- 
rection in  later  Mysteries.  Rhodes  seems  to  have  been  con- 
nected in  its  erane  with  the  Syrian  Mysteries. 

The  first  Man  Adam  became  a  living  soul,  the  last  Adam  a  spirit  that  makes 
to  live  !  But  the  pneumatic  was  not  first,  but  the  psychical ;  after  that  came  the 
pneumatic.  The  first  Man  was  of  the  earth,  earthy,  the  Second,  from  heaven. 
As  the  earthy  one  so  are  the  earthly,  and  as  the  one  in  the  heaven  so  too  those 
in  the  heaven  ;  and  so  as  we  have  worn  the  image  of  the  earthly  one,  we  shall 
carry  the  likeness  of  the  heavenly. — 1  Cor.  xv.  45. 

The  three  Greek  words  here  in  "  Paul,"  pneumatikos,  choikos, 
and  psuchikos  recall  the  same  words,  spiritual,  psychical  and 
earthy,  among  the  Naaseni  in  Palestine;  so  that  "Paul "had 
a  precedent  for  his  doctrine  among  the  Jews,  and  his  pneuma 
(spirit)  is  evidently  the  spirit  of  the  anointing.  '  That  which 
has  preceded  them  is  also  what  has  produced  them.' 

But  we  chatter  Wisdom  in  the  perfected  .  .  .  but  we  speak  wisdom  in 
mystery,  the  hidden,  which  the  God  ordained  before  the  Ages  unto  our  glory  ; 
which  none  of  the  rulers  of  this  aeon  knew. — 2  Cor.  ii.  6-8. 

It  would  appear  from  1  Cor.  xv.  45  that  the  Paulinist  had 
the  idea  of  Adam-Christ,  such  as  it  is  in  the  Clementine  Homi- 
lies. "  In  these  words,2  in  which  Paul  has  spoken,  is  contained 
all  their  hidden  and  unspeakable  mystery  of  the  blessed  de- 
light, for  the  Evangel  of  Baptism  is  no  other,  according  to 
them,  than  introducing  into  unfading  pleasure  him  who  is 
baptised,  according  to  them,  in  living  water  and  anointed 
with  ineffable  chrism.     They  say  that  the  mysteries  not  of  the 

1  Hippolytus,  A.B.  211-220.  We  must  keep  an  eye  upon  his  theological  prejudices 
as  bishop  of  Rome. 

2  Romans,  i.  27. 


THE  NAZARENES.  547 

Assyrians  only  but  of  the  Phrygians  besides  are  proofs  of 
what  tiny  say  concerning-  the  blessed  at  once  hidden  and  re- 
vealed nature  of  what  has  been,  are,  and  will  be  yet,  which  he 
calls  the,  within  man,  sought  for  Kingdom  of  the  heavens, 
concerning  which  they  deliver  distinctly,  in  the  Evangel  in- 
scribed after  Thomas,  saying  thus  :  Who  seeks  will  find  me  in 
little  children  of  seven  years,  for  there  being  hidden  in  the 
14th  Period '  I  am  made  manifest.  But  this  is  not  Christ's, 
but  it  is  Hippokrates  that  says :  A  boy  of  seven  years  is  half 
of  a  man  ;  hence  those  placing-  the  primitive  nature  of  all 
things  in  a  primitive  sperma,  paying  attention  to  the  Hippo- 
kratic  dictum  that  a  child  of  seven  years  is  half  a  man,  say 
that  He  is  revealed  in  the  fourteen  years  according  to  Thomas. 
This  is  to  them  ineffable  doctrine  and  belongs  to  the  mysteries. 
They  say,  therefore,  that  the  Egyptians  having'  been  more 
ancient  than  all  men  after  the  Phrygians  and  who  are  admit- 
ted to  have  both  imparted,  first,  initiations  and  mysteries  of 
all  Gods  and  to  have  revealed  "  Ideas  "  and  "  Powers  "  to  all 
other  men,  hold  the  mysteries  of  Isis  sacred  and  venerable  and 
not  to  be  betrayed  to  the  uninitiated ;  but  these  are  nothing 
else  than  Osiris's  emblem  carried  off  and  searched  after  by  Her 
dressed  with  seven  skirts  on  and  in  black.  But  they  call 
Osiris  water.  But  Nature  seven-skirted,  having  around  her- 
self and  having  been  robed  in  Seven  Aitherial  dresses  (for  so 
they  allegorically  name  the  Wandering  Stars,  calling  them 
Aithereal)  is  exhibited  by  them  as  the  transformed  generation 
and  creation  metamorphosed  by  the  ineffable,  the  unimaged, 
unconceived  and  amorphous."'-  Here  we  see  Naasene  Gnosis, 
which  professed  the  doctrines  of  the  Greek  philosophers  and 
the  mysteries, — whence  starting,  according'  to  Ilippolyhis,  they 
made  heresies.3  And  Lenormant  states  that  Isis,  when  she 
lamented  in  the  Mourning  for  Osiris,  and  Venus,  when  she 
wept  for  Adonis,  is  covered  with  seven  habiliments,  nature 
being  adorned  with  seven  habits,  clothed  in  seven  ethereal 
stolas.1 

'  Aioji'. 

2  Hippolytus,  v.  7.  p.  142. 

a  ibid.  p.  131. 

4  The  orbits  of  the  Seven  Planets. — Lenormant,  il  mito,  p.  23.  The  Jews  keep  Sa- 
turn's day.  Philo,  do  profugis,  IS,  gives  five  Powers  to  the  Logos,  one  of  them  the 
Creative  Power  through  whom  the  Maker  created  the  kosmos  by. a  word.  John,  i.  3, 
and  Colossians,  i.  1G  ascribe  the  creation  of  the  world  to  the  Logos  whom  Philo  (like 


548  THE  OHEBERS   OF  HEBRON. 

Why  Plato  should  know  more  than  others  about  the  consti- 
tution of  this  world  is  not  clear,  but  in  Plato  the  Divinity  and 
Matter  eternally  coexist.  Matters  is  moulded  by  the  Supreme 
Artificer  after  the  Ideas.  Matter  is  an  eternal  and  infinite 
principle  and  never  suffers  annihilation.  He  calls  it  the  re- 
ceptacle of  forms,  by  whose  union  with  matter  the  universe 
becomes  perceptible  to  the  senses.  He  held  that  in  Matter 
there  is  a  blind,  refractory  force  the  source  of  disorder  and  de- 
formity, the  cause  of  all  the  imperfection  that  appears  in  the 
works  of  God,  and  the  origin  of  evil.  He  appears  to  have 
thought  that  Matter  resists  the  will  of  the  Supreme  Artificer. 
Hence  the  mixture  of  good  and  evil  in  the  world.  When  the 
orientals  got  hold  of  Plato,  they  at  once  repeated  :  There  was 
God  and  Matter,  Light  and  Darkness,  Good  and  Evil,  utterly 
adverse  one  to  the  other.  Then  they  fell  back  on  their  doc- 
trine of  the  inactivity  of  the  primal  entity,  that  he  was  Mind 
(Logos)  in  a  state  of  rest,  that  he  did  not  touch  matter  person- 
ally, but  that  some  intermediate  Angel  or  Logos  did  that,  or 
that  the  Oldest  Angel,  the  Great  Power,  did  the  work  as  the 
Demiourgos  (Maker),  or  that  Seven  Angels  created  the  world. 
Here  we  connect  immediately  with  Saturninus,  Oualentinus, 
and  Markion  (whose  Creator,  the-  God  of  the  Jews  J  was  en- 
thralled in  Matter,  and  was  the  opposite  to  the  true  God).  Plato 
and  Philo  probably  had  more  weight  at  Antioch  than  any  evi- 
dence connected  with  Iesu,  else  how  came  Markion  to  adopt  a 
Christos  purely  ideal  and  pure  spirit,  and  entirely  severed 
from  the  flesh  ?  Psalms  ii.  and  lxxxix.  mention  an  anointed 
king  of  Daiud's  line  ;  but  a  Jewish  Messiah  was  Logos. — Dan. 
vii.  13,  14,  Eev.  xix.  11,  13.  Clemens  Alexandrinus  found  be- 
tween the  Markionite  gnosis  and  that  of  the  Alexandrian 
School  sure  points  of  contact,  positive  motives  to  mutual 
approximation  existing,  and  that  this  relative  relationship 
probably  in  the  closest  manner  was  connected  with  the  sym- 
pathy of  both  for  the  Paulus  of  the  ten  Epistles.     The  most 

Colossians)  calls  the  Image  of  the  Invisible  God.  Thus  the  New  Testament  follows 
the  Philonian  gnosis.  Philo  gives  its  philosophy,  its  raison  d'etre.  Philo,  in  cap.  19, 
however,  makes  the  Logos  the  Charioteer  of  the  Powers.  Then  he  gives  us  the  Logos, 
the  Creative  Power,  and  the  Kingly  Power. 

1  The  Church  laid  down  the  doctrine  that  the  God  was  in  Jewish  history  and  re- 
vealed in  the  Hebrew  Bible.  While  there  is  in  Genesis  a  reference  to  a  good  deal  of 
Arabian  relations,  there  is  also  there  a  reference  to  a  perished  mythology  in  the  Jacob 
legends. 


THE  NAZARENES.  549 

immediate  cause  of  agreement  seems  to  lie  in  the  application 
of  the  Old  Testament  allegorism  (which  was  in  vogue  in  the 
Alexandrian  School  from  antiquity  down),  favored  by  Paulus 
canonicus,  and  for  the  Markionites  (in  their  opposition  to  the 
Jewish  practices)  among  the  Christians  l  was  welcome.  If  one 
notices  the  unmistakable  fact  that  the  theology  of  Paulus 
canonicus  has  an  Alexandrian  tint,  if  we  keep  in  view  how 
small  was  the  positive  influence  which  the  Alexandrian  writers 
exerted  on  the  way  the  Palestine  theologians  considered  the 
scripture,  if  we  reflect  that  the  Alexandrine  theology,  as  it  is 
represented  by  Philo,  did  not  take  up  the  Messianic  expecta- 
tions into  the  circle  of  their  speculation,  if  one  further  remarks 
that  the  oldest  document  of  the  Christian  gnosis,  whose  date 
and  Alexandrian  origin  is  completely  proved,  the  Epistle  of 
Barnabas,  which  was  written  under  Hadrian  ~  first  becomes 
intelligible  for  us  when  we  place  it  before  Paulus  canonicus, 
then  it  seems  that  there  is  some  ground  for  assuming  that  the 
combination  of  all  these  facts  is  simplified  by  the  throwing  out 

1  The  Christians  were  divided  into  sects.— 1  Cor.  xi.  18,  19-22  ;  Justiu,  Trypho,  p. 
89.  If  Justin  p.  105  could  refer  to  Peter  and  the  sons  of  Zebedee  why  should  not  the 
"  Paul  "  of  Galatians  be  able  to  do  the  same? 

2  Volter  considers  the  original  Epistle  of  Barnabas  to  have  been  written  under 
Nerva  (96-9S),  and  he  finds  the  Chief  Epistles  of  Paul  used  in  it,  especially  that  to  the 
Ephesians,  which  itself  again  presupposes  the  Hauptbriefe  (the  first  four  Epistles).-  - 
Volter,  p.  268.  Neither  the  authenticity  of  '  Galatians '  nor  its  early  date  can  be  proved 
from  Irenaeus,  Clemens  Alex.,  and  Tertullian  ;  and  if  not  from  them,  not  at  all- 
Ant.  Mater,  238.  We  can  find  no  proof  of  his  historic  reality.— ibid.  240.  Lucian, 
whose  glance  embraced  the  great  seats  of  supposed  Pauline  activity,  betrays  no  knowl- 
edge of  any  such  vigorous  personality  as  having  left  his  mark  upon  the  Christian  com- 
munities from  a  century  before  his  time.— ibid.  .254.  Who  were  the  first  Christians  ? 
The  Gnostics,  who  from  about  the  beginning  to  the  middle  of  the  second  century  bore 
and  propagated  the  Christian  name.  It  was  they  who  were  the  real  depositaries  of  the 
evangelical  tradition  ;  it  is  to  them  that  we  owe  the  statement  concerning  the  15th  year 
of  Tiberius  and  the  descent  of  Jesus  at  Capernaum. — ibid.  282,  283.  Prior  to  the  or- 
thodox Christianity  of  Justin  and  the  Fathers  there  was  a  Hellenic,  Gnostic,  Gentile 
Christianity.  In  the  system  of  Basileides,  Christ,  so  far  from  being  the  Messias  of 
the  Jews,  was  the  firstborn  Nous  (Mind)  of  the  unbegotten  Father,  and  his  mission 
was  to  deliver  the  faithful  from  subjection  to  the  ruling  powers  of  this  world.  To  be- 
lieve in  '  the  crucified  one '  was  still  to  be  under  the  dominion  of  those  powers.  The 
Nous  did  not  endure  to  be  crucified. — Antiqua  Mater,  218,  200.  The  Pauline  writer 
preaches  Christ  crucified  !  Of  course,  for  the  Roman  Church  (through  Pauline  Epis- 
tles) to  counter  Basileides  in  this  way  renders  the  Pauline  writer  (1  Cor.  i.  23  ;  «Gal.  ii. 
20)  posterior  to  Basileides.  If  the  author  of  the  Clementines  had  heard  of  Paulus  apos- 
tolus he  disdains  to  own  him,  and  deliberately  identified  him  with  Simon  Magus.  If  he 
had  not  heard  of  Paulus,  then  we  must  conclude  that  this  name  is  of  quite  late  origin. 
—Ant.  Mater,  240,  241.  Acts,  ix.  27  shows  that  "  Paul "  was  represented  as  later 
than  the  Twelve.— Tertullian,  adv.  Markion,  I.  chap.  20 ;  V.  chap.  1 ;  Galat.  i.  18. 


550  THE   GHEBERS  OF  HEBRON. 

of  the  now  generally  accepted  lrypothesis  that  we  have  in  our 
canon  Epistles  from  the  time  and  from  the  hand  of  Paul  his- 
toricus  (the  Paul  of  history).  The  opposition  to  the  canonisa- 
tion of  the  Pauline  Epistles  proceeded  not  alone  from  the  Jew- 
christian  party,  that  is,  the  Old-Christian  salvation  people,  but 
also,  on  account  of  wholly  other  motives,  from  the  circle  of  the 
Ebionites  allied  with  Markion.  If  we  bring  this  fact  in  con- 
nection on  the  one  side  with  the  known  desire  of  the  Old-Cath- 
olic Church  for  the  to  her  agreeable  and  for  her  object  very 
promising  productions  out  of  the  post-apostolic  time  to  can- 
onise as  Apostolic  scriptures  ;  on  the  other  side,  with  what  is 
apparent  from  the  existence  of  a  tradition  concerning  Paul  as 
an  apostle  highly  favored  in  Nazarene,  i.e.  Jew-Christian  or 
,  Old-Christian  circles  ;  then  it  is  not  difficult  to  draw  from  it  as 
legitimate  conclusion  this  proposition  :  The  external  proofs 
for  the  genuineness  of  the  Epistles  standing  in  Paul's  name 
are  of  the  same  intrinsic  value  as  those  for  the  apostolic  origin 
of  the  fourth  evangel. — Loman,  99,  100.  Volter  considers  that 
1  Corinthians,  xv.  29-49  has  experienced  an  extensive  interpo- 
lation.— Theol.  Tijdschrift,  xxiii.  313,  314.  Other  instances  in 
Corinthians  are  given,  pp.  315,  316,  318,  321,  324,  325. 

It  was  the  time  when  to  the  Church  of  the  Presbyters  the 
Monarchia  (episcopal  rule)  succeeded.  If  we  assume  the  fol- 
lowing order,  Gnostics,  Simon,  Menander,  Nikolai,  Karpokra- 
tes,  Kerinthus,  Paul,  John  of  the  Apokalypse,  Justin,  we  find 
that  the  Apokalypse  mentions  the  Nikolaitans  and  the  12 
Angels  ;  the  Gospels  mention  Peter,  the  Nazarenes  and  Ebion- 
im,  "  Paul "  of  our  canon  mentions  Peter,  James  and  John, 
Justin  mentions  Peter,  the  sons  of  Zebedee  and  the  Apoka- 
lypse, that  is,  a  John  ;  so  that  "  Paulus  canonicus  "  comes  rather 
late  and  is  not  readily  admitted  into  the  canon  ;  but  the  four 
gospels  are  written  on  a  post-presbyter  basis.  Justin  makes  no 
mention  of  any  Paul.  No  wonder  that  the  Nazarenes  and 
Ebionites  of  the  so-called  Petrine  party  (see  Iren.,  I.  xxvi.)  re- 
jected our  canonical  "  Paul,"  for  he  makes  short  work  of  those 
that  were  still  under  the  Law  of  Moses.1  He  is  the  Syrian  or 
Greek  of  Antioch,  not  the  Jew,  nor  the  Nazarene,  nor  the 
Ebionite. — Galatians,  ii.  6.  How  could  "Paulus "have  penned 
his  rhetorical  words  :  Where  is  the  Wise  man  (the  chacham), 
where  the  scribe  (grammateus),  where  is  the  disputant  of  this 

»  Epistle  to  Titus,  i.  10,  14. 


THE  NAZARENES.  551 

age,  if  the  chacham,  the  scribe  and  the  Pharisee  had  been  pres- 
ent to  answer  this  posterior  man  out  of  their  Law  ?  The 
Alexandrian  Philonian  gnosis  was,  that  from  the  being  (tov  ovtos) 
proceeds  the  Logos  the  Spermatic  Ousia,  or  Vital  Fire,  Vital 
Essence.  That  which  is  first  is  the  prior  to  the  One  and  Monad 
and  Arche.  But  from  the  divine  Logos,  just  as  from  a  spring, 
are  separated  the  two  Powers,  the  Creative  Power  and  the  Rul- 
ing Power,  called  Kurios  (Lord). — Tischendorf's  Philonea,  p. 
150.  Now  "  Paulus  "  of  our  N.  Test,  canon  has  just  Philo's 
idea,  as  it  is  expressed  by  "  the  Power  of  God  and  the  Wisdom 
of  God." — 1  Cor.  i.  24.  So  that  Paul  of  Antioch  and  Tarsus 
and  Syria,  or  rather,  Paulus  of  Rome,  our  Paulus  canonicus, 
has  to  make  Philo  his  sponsor  the  same  as  Justin  Martyr 
of  Samaria  is  forced  to  do,  with  much  the  same  theory  of  justi- 
fication by  faith.  The  first  epistle  to  Timothy  was  not  calcu- 
lated to  please  Markion  and  the  Encratites,  particularly,  iii. 
16,  and  iv.  3-5  ;  vi.  20,  21 ;  but  there  is  gnosis  still  left  in  it. 
— 1  Tim.  iii.  16.  Justin  says  that  some  say  that  there  is  no 
resurrection  of  the  dead  but  that  as  soon  as  death  occurs  their 
souls  are  taken  up  into  the  heaven ;  Justin  says  that  those  hold- 
ing such  views  are  not  Christians:  But  some  Paul  in  1  Thes- 
salonians  iv.  17  expresses  just  such  an  idea  !  Justin  wont  men- 
tion that  Paul !  But  the  Jews  continued  to  hold  that  very 
doctrine. — Bodenschatz,  Kirch,  Verf.  II.  192. 

The  results  which  we  have  won  regarding  the  Epistles  to 
the  Corinthians  harmonise  entirely  with  our  results  obtained 
from  the  Epistle  to  the  Romans.  All  the  passages  in  which 
with  reference  to  the  Christology  the  preexistence  -  notion 
comes  to  be  expressed  have  also  shown  themselves  in  the  Epis- 
tles to  the  Corinthians  as  interpolated  (so  1  Cor.  viii.  5h,  6b  ;  x. 
4  ;  xv.  47  ;  2  Cor.  iv.  4  ;  viii.  9).  The  chief  Antinomist  passages 
and  pieces,  as  1  Cor.  ix.  20,  21 ;  xv.  56  and  2  Cor.  iii.  6-47a  have 
likewise  shown  themselves  interpolations,  while  the  passages 
1  Cor.  vii.  19,  ix.  8,  9  ;  xiv.  34  have  remained  as  characteristic 
for  the  position  of  Paulus  towards  the  Law. — Volter,  p.  324. 
Coming  from  the  Jordan  to  Antioch  the  Messianist  Nazarenes 
undoubtedly  brought  with  them  their  aeons,  and  at  Antioch 
they  found  the  Philonian  gnosis  at  the  beginning  of  the 
second  century.  The  Nazorine  continued  to  be  Nazorene  (Acts, 
xxiv.  5),  but  the  Messianist  became  at  Rome  or  Antioch,  grad- 
ually a   Philonian,  ultimately  denominated  Christian.      This 


552  THE   GHEBERS  OF  HEBRON. 

must  have  occurred  at  a  rather  late  period  since  Acts  describes 
Paul  as  stirring  up  commotions  among  all  the  Jews  in  the 
world  ;  therefore  we  may  date  Paul  about  150  a  Nazarene 
Christian  at  Rome  or  at  Antioch.  From  the  name  '  Iesu 
Christos '  it  is  clear  that  '  Christos  '  was  added  to  Iesu.  When 
were  the  12  apostles  added  to  Iesu  ?  Certainly  not  before  the 
title  Christos,  because  this,  being  solar,  carries  the  number  12, 
as  the  title  '  Logos  '  would,  or  '  King  '  (Matthew,  xxv.).  Con- 
sequently Peter,  John,  James,  the  Lord's  brothers,  etc.  all  be- 
long to  the  period  in  or  after  which  Iesu  was  called  Christos. 
There  is  no  reason  why  Hegesippus  should  have  known  any 
more  than  the  rest  of  the  party  chose  to  tell  him.  A  wide- 
spread body  of  ignorant  enthusiasts,  all  orientals,  their  powers 
of  credence  were  practically  unlimited,  so  that  they  did  not 
need  any  Iesu  to  pin  their  faith  to,  so  long  as  they  were 
worried  about  the  sins  adherent  to  flesh  and  the  doctrine  of  a 
bodily  resurrection.  They  could  have  made  one  up  for  them- 
selves in  their  own  imagiDation,  or  if  they  could  not  do  it 
themselves  enough  could  be  found  to  do  it  for  the  rest.  They 
had  the  Nazorene  gndsis  and  the  Philonian  gnosis  at  Antioch 
pushing  them  further.  But  they  stuck  to  the  '  man,'  as  Ire- 
naeus  wished  us  to  see  in  the  case  of  Kerinthus ;  and  they  im- 
bibed the  gnosis  besides,  as  we  see  in  the  case  of  the  Apostle 
Paulus.  Those  that  joined  themselves  to  the  doctrines  of  the 
Jordan  partook  of  the  superstitions  of  the  Jordan,  a  belief  in 
demons  and  a  place  of  torment.  Those  that  added  themselves 
as  supports  to  the  literal  interpretation  of  Jewish  ecclesiastical 
texts  have  believed  in  witches  and  witchcraft,  as  in  England 
and  Massachusetts.  The  Hebrew  biblion  was  the  work  of  the 
more  learned  scribes  ;  while  the  three  Synoptic  Gospels  and 
the  Book  of  Acts  bear  distinct  marks  of  having  been  entrusted 
with  the  superstitions  of  the  vulgus  regarding  demons,  cures, 
sins,  and  resurrections.      Lucian,1  born   at  Samosata  on  the 

1  A  native  of  Commagene  in  Syria. — Antiqua  Mater,  244.  The  author  of  Ant. 
Mater  says  there  is  no  trace  of  the  execution  of  Iesu  in  the  public  records,  in  Philo,  in 
the  life  of  Josephus,  nor  among  the  calumnies  of  Apion.  Only  a  questionable  notice 
in  the  Antiquities,  instead  of  a  volume.  Lucian,  (c.  160)  alludes  to  'the  man  who  was 
impaled  in  Palestine  ; '  a  discrepancy  which  hints  the  vagueness  of  the  notions  which 
prevailed  at  that  late  date  respecting  the  mode  of  the  death  of  the  Auctor  nominis 
(Christianus). — ibid.  41.  Lucian  was  an  advocate  in  practice  at  Antioch.  The  word 
Christianos  does  not  occur  in  'Barnabas.' — Antiqua  Mater,  p.  54.  But  it  mentions 
Iesu  as  the  "  Son  of  God." — ibid.  72.  The  Epistle  of  Barnabas  appears  to  the  author 
of  Antiqua  Mater,  88,  as  forged.     In  the  Shepherd  of  Hernias  the  words  Christ  and 


THE  NAZARENES.  553 

Euphrates,  not  far  from  a.d.  120,  gives  a  very  amusing  account 
of  how  Peregrinus  Proteus  humbugged  these  simple,  credulous 
people, — showing  that  in  the  gnosis,  as  elsewhere,  the  proverb 
'  ne  sutor  ultra  crepidam  '  applies.  But  it  is  very  singular  that 
Justin  and  Lucian  (who  practised  law  at  Antioch  and  mentions 
the  Christians)  know  nothing  of  such  a  remarkable  writer  as 
St.  Paul.    It  is  still  a  question  whether  '  Paul '  more  '  hebraises ' 

Jesus  do  not  occur  in  the  book ;  but  the  expression  Son  of  God  is  in  it. — Antiqua  Mater, 
IliO,  162.  It  is  by  no  means  certain  to  our  mind  that  there  was  any  Christianism  ex- 
cept Messianism  before  98  or  that  any  Faulus  wrote  before  a.d.  125-135.  If  Satur- 
ninus  is  the  first  who  is  found  to  use  the  word  Christos  in  the  sense  of  the  spirit- 
anointed  "Son  of  the  God,"  Philo  is  not ;  for  he  does  not  use  the  term  Christos  of  the 
Logos.  He  says  that  the  Kosmos  Noetos  (the  Intelligible  World)  is  nothing  else  than 
the  logos  of  God  who  now  is  world-making  (See  Rev.  xxi.  1,  2).  And  the  unseen  and 
mind-perceived  divine  Logos  is  an  image  of  God. — Philo,  de  Opificio  mundi,  6,  8.  He 
nowhere  uses  the  word  Christos  in  reference  to  the  Logos.  The  word  xp"""os  is  not  in 
Philo.  Consequently  we  have  to  look  for  the  first  use  of  this  word,  as  applied  to  the 
Nazarenes,  in  the  period  posterior  to  Philo  and  at  Antioch.  And  the  first  one  to  use 
the  word  Christos  appears  to  have  been  Saturninus,  and  the  one  to  clearly  separate 
the  Iesu  and  Christos  (in  doketic  fashion)  seems  not  to  have  been  Kerinthus  or  about 
his  time  (contra  Irenaus,  I.  xxiv.,  xxv. )  ;  Kerinthus  holds  that  the  world  was  not 
created  by  the  God  of  the  Jews  but  by  a  Power  very  separate  and  distant  from  Him 
and  who  did  not  know  him  !  Then  comes  Colossians,  i.  16,  17,  attributing  to  Iesu  the 
Christosship,  and  the  unbounded  power  of  the  Logos,  the  Word  and  Son  of  the  God. 
Philo  does  not  do  so.  Markion's  doctrine  is  prominently  like  (hat  of  Saturninus  whose 
Christos  (since  he  makes  out  the  God  of  the  Jews  one  of  the  Angels)  must  have  been 
(being  incorporeal)  Markion's  Christos. — Comp.  Irenaeus,  I.  xxii.  ;  Tertull.  adv. 
Markion,  iv.  7.  That  Iesu  was  the  son  of  Joseph  and  Mary  appears  to  have  been  the 
old  belief. — Antiqua  Mater,  p.  217.  We  do  not  find  it  in  Daniel.  The  process  of  the 
formation  of  the  narrative  Christian  legend,  in  which  named  teachers  gradually  take 
the  place  of  the  proverbial  aits  and  aitinls,  the  '  says  he'  and  'say  they'  of  ordinary 
quotation  (Antiqua Mater,  134),  would  in  time,  among  orientals,  be  very  likely  to  make 
itself  felt  when  Mithra  the  Christos,  the  Sun,  Herakles  and  Jacob  are  (like  the  Logos) 
all  connected  with  the  number  12.  Justin  Martyr  says  that  the  12  apostles  were  sym- 
bolised by  the  12  bells  on  the  Highpriest's  robe;  as  if  that  helped  the  matter  any! 
"  When  we  look  to  the  quarter  whence  the  antiidolatric  movement  came,  whence  sprung 
the  love  of  the  Nations,  the  propagandist  zeal  for  the  universal  Kingdom  of  God  '  and 
the  reign  of  righteousness,  must  it  not  still  be  maintained,  and  that  most  gratefully, 
'Salvation  is  of  the  Jews  '  ?  Apart  from  their  Scriptures,  the  Christiani,  whom  Justin 
champions,  had  neither  a  basis  for  a  creed,  nor  a  code  of  morality,  nor  the  materials 
for  the  construction  of  a  historical  genesis  of  their  faith.  "To  state  that  the  morality 
of  the  Didache  and  of  the  Epistle  of  Barnabas  is  borrowed  from  the  New  Testament 
is  to  beg  an  important  question,  and  that  in  opposition  to  the primafacie  evidence.  To 
say  that  this  morality  is  neither  Jewish  nor  Pagan,  but  distinctively  Christian, is  also 
to  assume  something  about  the  name  Christian  which  our  previous  inquiry  does  not 
warrant  us  in  assuming.  Nor  can  we  find,  amidst  many  striking  coincidences,  a  prob- 
ability that  Seneca  furnished  these  '  apostles '  with  their  ethical  stock.  Far  more 
justified,  as  we  may  believe,  on  the  ground  of  affinity,  of  imagery,  of  style  and  treat- 
ment, is  the  comparison  with  the  writings  of  Philo." — Antiqua  Mater,  146. 

1  Compare  Matthew,  xxviii.  l'J. 


554  THE   GHEBERS  OF  HEBRON. 

or  more  '  liellenises,'  or  whether  so-called  '  Paulinism  '  be  not 
a  heterogeneous  mixture  of  conservatism  and  innovation  ; 
whether  the  current  portraits  of  this  latest  '  apostle '  do  not 
present  variations  irreconcilable  with  the  hypothesis  of  a  his- 
toric individual.1 

Loman  points  to  the  unreliable  testimony  of  the  Church 
and  its  pretension  that  it  admitted  into  its  canon  only  docu- 
ments dating-  from  the  apostolic  period.  Easily  can  we  say 
that  the  Churchmen  who  towards  the  end  of  the  second  cen- 
tury exhibited  so  much  zeal  for  the  apostolic  character  of  the 
official  doctrine,  at  one  time  to  utter  all  sorts  of  fogginess 
about  the  all  or  not  apostolical  origin  of  any  writing  circulated 
at  the  time,  well  understood  this  word  '  apostolical '  taken  in 
historical  sense.  A  number  of  proofs  are  cited  for  the  propo- 
sition. For  him  who  is  no  stranger  to  the  Christian  literature 
of  this  time  the  series  of  evidences  continues  to  grow.  No 
wonder!  Looking  at  the  canonised  writings  of  the  New  Tes- 
tament themselves,  this  conception  of  apostolicity  was  made 
up  out  of  two  heterogeneous  component  parts.  The  apostles 
were  both  authorised  and  unauthorised  witnesses  for  the  true 
Christendom.  Their  authority  was  alternately  affirmed  and 
denied  in  the  most  emphatic  manner.  In  this  duality  the  con- 
sciousness of  the  Church  speaks  out  that  they  wanted  for  their 
present  faith  another  basis  of  authority  than  that  of  the  primi- 
tive tradition  recognised  through  Salvationsmen  (Behouds- 
mannen)  as  the  only  apostolic.  Thus  is  explained  the  canoni- 
sation of  the  longest  lived  of  the  12  and  of  his  Logos-evangel. 
And  in  the  same  light,  I  am  sure  of  it,  could  also  the  canoni- 
sation of  the  Last  of  the  Apostles  (1  Cor.  xv.  8)  be  placed, 
should  we  at  last  once  come  out  of  the  chaos  in  which  we  still 
always  find  ourselves  with  our  conceptions  in  regard  to  the 
vording  (origin)  of  the  Old  Catholic  church. — Loman,  p.  102. 
Against  the  idea  that  the  effort  of  the  Catholic  party  for  the 
canonisation  of  the  Paulus  epistles  has  been  opposed  because 
of  the  apostle's  unpopularity  in  the  church  he  says :  For  the 
unpopularity  there  is  no  one  tenable  argument  to  be  adduced. 
We  might  just  turn  the  thing  round  and  say  that  the  popular- 
ity which  the  historic  Paul  possessed  in  Christian  circles  can 
serve  as  an  explanation  of  the  undeniable  fact  that  so  many 
treatises  destined  for  clerical  use  were  forged  in  his  name. — 

1  Antiqua  Mater,  234. 


THE  NAZARENES.  555 

Loman,  p.  104.  "  Already  in  the  2nd  century  the  history  of 
the  church  of  the  first  century  is  completely  mythic." — Loman, 
p.  108  ;  quotes  Hausrath,  p.  133.  Loman  falls  back  on  the 
aphorism  of  Des  Cartes,  de  omnibus  dubitandum. 

The  Syrian  Church  had  always  been  inclined  towards  spirit- 
ual control  and  ecclesiastical  dominion. — Uhlhorn,  425,  426,  429, 
432.  So  too  the  Hebrew,  Jewish,  and  Roman  Churches.  Pe- 
ter's name  was  authority  in  East-Syria. — Uhlhorn,  431.  Mat- 
thew, xvi.  18,  has  the  same  purpose  in  view,  a  Church  (and 
power  with  it ;  as  in  Egypt).  So  too  Genesis,  xli.  48,  56,  xlvii. 
20,  22,  23,  24  ;  Exodus,  xxviii.  36  ;  xxiv.-xxix.;  Ezekiel  xl.-xlv.; 
note  also  the  domination  of  Ecclesiasticism  in  Egypt.  Com- 
pare the  High  Priests  of  Amon.  Founding  the  Church  on  a 
rock  means  Ecclesiastical  Power ;  and  if  the  author  of  the 
Euangelion  according  to  Matthew  had  not  possessed  the  Sy- 
rian tendency  towards  ecclesiastical  aggrandizement  he  would 
not  have  written  in  Greek.  It  was  not  for  the  convocation  of 
the  Essene  presbyters  that  they  thirsted,  but  St.  Peter's  pre- 
dominance, the  foundation  stone  and  rock  of  episcopacy.  It 
is  the  ignorance  of  the  masses,  whether  in  Europe,  Asia,  or 
America,  that  is  the  fruitful  source  of  Episcopal  predomi- 
nance. 

An  apostolos  who  was  blessed  with  a  vision  of  Iesua-Chris- 
tos  outside  of  the  Gate  of  Damaskus  would  not  need  to  go 
after  Peter,  James  and  John,  even  if  he  was  the  last  of  the 
Apostles.  But,  as  he  claims  acquaintance  with  them  on  the 
ground  that  they  "  seemed  to  be  pillars,"  he  must  have  been 
late.  "  Since  men  held  as  real  Christian  corporations,  already 
existing  before  40,  the  Christian  communities  mentioned  in 
Galatians,  i.  22,  23,  men  were  positively  compelled  to  accept 
the  consequences  resulting  from  this  view,  and  accordingly 
involved  themselves  in  a  mesh  of  contradictions  from  which 
the  exegesis  of  Gal.  i.  and  ii.  has  in  vain  endeavored  century 
after  century  to  free  the  captives."  In  a  Church  record  that 
lias  come  down  from  the  time  of  Irenaeus,  the  Acta  Martyrum 
Scillitanorum,  the  Christian  martyrs  name  the  Epistles  of 
Paul  those  of  a  '  Holy  Man,'  next  (eVi  toutois)  our  volumes  (at 
Ka-T  7]/j.a<;  (SifiXoi),  which  shows  to  conviction  that  at  that  time 
(c.  180)  these  epistles  were  not  yet  placed  on  an  equality  with 
the  Sacred  Writings  proper  of  the  Christians  (see  Hilgenfeld, 
Zschr.  f.  W.  Theol.  1881.  pag.  383).     Justin  (c.  150)  could  not 


556  THE   GHEBERS  OF  HEBRON. 

yet  on  the  whore  make  use  of  the  Paulina  as  Apostolic  docu- 
ments.—A.  D.  Loman,  Th.  Tijdschr.  1886.  pp.  395,  406. 

It  was  hitherto  generally  unjustly  supposed,  Loman  thinks, 
that  the  opposition  to  Paulus  historicus  was  a  radical  op- 
position made  on  the  part  of  the  conservative  element.  It 
was  made  against  the  canonisation  of  the  Pauline  epistles. 
Loman  adds  another  fact  still  less  undeniable,  that  the  said 
opposition  dates  from  the  same  time  when  the  Catholic  par- 
ty earnestly  took  in  hand  the  canonisation  of  the  Bibliotheca 
Sacra  Novi  Testamenti.  What  gave  the  impetus  to  this  can- 
onisation, what  was  admitted  as  motive  for  the  assumption 
or  exclusion  of  any  writing  coming  into  notice  herewith,  is 
not  necessary  to  be  stated  in  full  because  it  may  be  con- 
sidered as  generally  known  that  the  history  of  the  Old- 
Catholic  Church  is  inseparable  from  that  of  the  canon  and  the 
one  is  illustrated  by  the  other,  so  that  the  two  can  be  said  to 
have  grown  up  from  one  root.  We  know  what  to  think  of  the 
pretension  of  this  Catholic  Church  when  it  shall  have  in  its 
codex  sacer  admitted  only  documents  out  of  the  Apostolic 
time.  We  can  calmly  say  that  the  churchmen  who  towards 
the  end  of  the  2nd  century  exhibited  so  much  zeal  for  the 
Apostolic  character  of  the  official  doctrine  to  once  utter  all 
sorts  of  fogginess  about  the  all  or  not  apostolic  origin  of  any 
writing  then  in  circulation  well  understood  this  word  "  apos- 
tolic "  taken  in  historical  sense.  Many  proofs  are  alleged  for 
the  proposition.  For  the  person  who  to  the  Christian  litera- 
ture of  that  time  is  no  stranger  the  chain  of  proofs  is  contin- 
ually increasing.  No  wonder!  As  to  the  canonised  writings 
of  the  New  Testament  the  conception  of  apostolicity  was  made 
up  out  of  two  heterogeneous  components.  The  apostles  were 
alike  authorised  and  unauthorised  witnesses  for  the  true  Chris- 
tianity. Their  authority  was  alternately  most  emphatically 
affirmed  and  denied.  In  this  dualism  speaks  out  the  conscious- 
ness of  the  Church  that  it  for  its  present  faith  needed  another 
basis  of  authority  than  that  of  the  primitive  tradition,  recog- 
nised by  the  salvationsmen  as  the  sole  apostolical.  Thus  is 
explained  the  canonisation  of  the  longest  living  of  the  Twelve 
and  his  logos-evangelium.  And  in  the  same  light,  "  I  am 
sure  of  it,"  could  the  canonisation  of  the  "  last  of  the  apostles  " 
be  placed,  if  we  should  only  once  come  out  of  the  chaos  in 
which  we  still  always  find  ourselves  with  our  propositions  re- 


THE  NAZARENES.  557 

garding  the  creation  (wording)  of  the  Old-Catholic  Church. 
Regarding  the  synoptic  evangels,  the  first  traces  of  ecclesias- 
tical stamp  appear  already  in  Justin,  and  therefore  in  this 
connection  stand  on  the  same  line  with  the  Gospel  of  John. 
The  newer  criticism  has  here,  "  in  my  opinion,"  meted  out 
with  two  measures  when  it  considered  what  seemed  dangerous 
for  the  genuineness  of  the  fourth  evangel  irrelevant  with  refer- 
ence to  the  authenticity  of  Paul's  epistles.  The}7  reasoned 
thus  :  "  For  the  first  Christians  the  idea  of  Scripture  coincided 
with  the  idea  of  primitive  record  of  revelation  out  of  the  pre- 
christian  time.  The  need  of  authoritative  documents  besides 
the  Old  Testament  concerning  the  existence  of  Christianity 
came  first  when  the  disagreement  in  the  bosom  of  the  Chris- 
tian community  itself  had  proceeded  to  a  dangerous  height 
and  threatened  the  Church  with  entire  destruction.  The  first 
thing  was  to  arrive  at  complete  certainty  concerning  the  ipsis- 
sima  verba  Domini  (the  very  words  of  the  Lord)  and  at  the 
same  time  possess  an  entirely  trustworthy  witness  of  his  say- 
ings and  doings.  The  character  of  undoubted  certainty  was 
borne  by  the  gospels  in  circulation  so  far  as  they  were  thought 
to  have  come  down  from  the  Apostolic  time  and  through  the 
authority  of  their  Apostolic  writers  to  be  properly  warranted. 
It  was  to  do  about  the  logia  kuriaka,  lechthenta  kai  prach- 
thenta  Iesou  (the  oracles  of  the  Lord,  the  sayings  and  doings 
of  Iesu),  as  if  they  had  taken  up  and  preserved  the  written  and 
verbal  tradition  as  from  the  preaching  of  the  Twelve.  That  a 
book  like  our  fourth  gospel  is  neither  by  Papias  nor  by  Justin 
named  or  recommended  can  surprise  none  of  us  after  the  late 
origin  of  this  book  has  come  to  light.  Even  less,  however, 
can  the  expert  wonder  at  it  that  first  thirty  years  after  Justin 
wrote  his  Great  Apology  they  thought  of  canonising  the  Epis- 
tles of  Paul.  In  part  the  same  difficulty  existed  here  as  in 
the  case  of  John  the  Evangelist,  to  wit,  the  late  origin  of  some 
of  these  epistles.  Yet  there  too  where  this  motive  was  not 
present,  as  in  the  case  of  the  genuine  epistles,  was  the  late 
date  of  their  canonisation  perfectly  evident  whenever  one 
gives  attention  either  to  the  systematic  opposition  that  the 
Pauline  ideas  had  from  the  first  encountered,  or  to  the  parti- 
cular and  local  character  of  these  epistles  which  in  form  and 
contents  are  nothing  more  than  occasional  writings,  or  finally 
to  the  circumstance  that  the  need  of  codification  of  the  teacl)  ■ 


558  THE  OHEBEBS  OF  HEBRON. 

ing  must  be  felt  first  after  that  of  the  proper  ascertaining 
(fixeeren)  of  the  logia  kuriaka  was  satisfied."  The  weakness 
in  this  reasoning-  is  not  difficult  to  show.  The  contrast  be- 
tween logia  kuriaka  and  apostolic  doctrine  is  not  just.  On  the 
one  side,  to  be  sure,  the  logia  kuriaka  in  the  main  form  the  sub- 
stance of  the  apostolic  doctrine  and  the  canonic  evangels  bor- 
row their  authority  only  from  the  tradition  of  the  apostles  ;  on 
the  other  side  Paul  canonicus  will  mainly  execute  nothing  else 
than  the  command  of  the  Lord  and  thus  his  testimony  for  the 
community  is,  so  far  as  this  asks  for  antiquity  and  apostolic 
derivation  in  the  accounts  of  what  the  Lord  requires  of  it,  of 
not  less  importance  than  the  oldest  evangels  with  their  dubi- 
ous titles.  Further  should  be  remarked  that  the  difficulty 
springing  from  the  special  and  local  character  of  Paul's  epis- 
tles may  be  called  of  small  account  because  the  whole  was 
neutralised,  more  than  outweighed,  by  the  solemn  and  official 
way  in  which  the  writer  of  the  epistle  as  apostle  of  Jesus 
Christus  does  utter  the  authority  of  his  writings.  Finally, 
also  the  assertion,  as  should  the  evangels  for  ecclesiastical  use 
be  earlier  come  into  notice  than  the  apostolic  mandates  in 
epistolary  form,  which  are  found  in  the  New  Testament,  leaves 
in  justice  something  more  to  desire.  Indeed  next  the  account 
of  Justin  respecting  the  public  reading  of  the  apostolic  me- 
moirs or  evangels  stands  the  (out  of  equally  sure  sources  flow- 
ing) communication  about  the  custom  in  vogue  among  the  com- 
munities of  the  growing  Catholic  Church,  to  regularly  read 
out  the  Pastoral  Epistles  of  influential  ecclesiastical  persons 
or  corporations  in  the  practice  of  divine  service. 

The  thing  which  all  the  preceding  comes  to  is  this,  that 
we  give  us  due  account  of  the  prime-motives  by  which  the 
contending  parties  in  the  Church  were  led  to  the  adoption 
and  rejection  of  writings  that  came  into  notice  before  the  canon. 
No  proposition  can  be  more  incorrect  than  this,  that  the 
struggle  of  the  Catholic  party  for  the  canonisation  of  Paul's 
epistles  has  been  made  difficult  by  the  apostle's  unpopularity 
in  the  Church. — Loman,  102-104.  Is  it  not  as  if  Paulus,  who 
to  be  sure  needed  in  truth  to  give  to  the  Galatian  Christians 
no  description  of  his  person  and  office,  seizes  this  opportunity 
in  order  to  give  a  knowledge  also  to  wider  circles  of  the  work 
laid  on  him  by  God  ?  Am^  one  who  is  convinced  that  he  is 
fulfilling  a  divine  call  presses  to  the  front,  sets  himself  on  a 


THE  NAZARENES.  559 

height  which  places  him  in  condition  to  make  his  word  pierce 
through  to  judge  aright ;  in  that  there  is  nothing  strange,  but 
in  this  that  such  a  person,  above  all,  whenever  he,  as  is  here 
the  case,  communicates  the  most  important  matters  in  the 
most  impressive  manner,  finds  neither  echo  nor  direct  contra- 
diction among  his  hearers.  If  we  suppose,  on  the  contrary, 
that  we  here  have  to  do  with  a  later  piece  forged  x  in  Paul's 
name,  proceeding  from  the  Church  party  which  followed  the 
at  that  time  customary  way  in  order  to  signal  their  opin- 
ion of  Christianity  as  the  true  Pauline,  and  if  we  discover 
that  against  this  attempt  to  make  the  new  ideas  through  au- 
thority of  an  older  name  find  more  general  acceptance  the 
opposition  immediately  shows  itself  in  the  circles  of  those 
that  are  distinguished  for  their  adherence  to  the  Old  Tra- 
dition, then  the  aforesaid  difficulties  disappear  and  the  re- 
maining facts  and  phenomena  known  to  us  become  at  once  ex- 
plicable.2 

The  Adonis-myth  had  already  borne  fruits  in  India,  before 
Christ,  possibly  in  the  Buddha-story  and  the  Krishna-myth. 
What  prevented  it  in  that  age  of  peculiar  gnosis  being  ex- 
tended to  an  ideal  conception  of  an  Essene  Founder  of  the 
sect  ?  The  Sabian  fundamental  view  was  that  the  Mediator 
between  God  and  man  must  be  a  spiritual  being,  not  a  human 
prophet.3    An  ideal  was  required. 

0  Sabians,  according  to  your  view,  Hermes  the  Great  has  ascended  to  the 
world  of  spirits  so  that  lie  has  been  taken  up  into  their  order,  and  if  the  Ascen- 
sion of  man  is  conceivable  why  is  not  the  Descent  of  the  Angel  conceivable  ? 
And  if  it  be  true  that  he  has  laid  aside  the  veil  of  humanity,  why  should  it  not 
be  possible  that  the  Angel  puts  on  the  covering  of  mortality  ?  The  orthodoxy 
consists  then  in  the  assumption  that  perfection  is  present  in  this  covering, 
namely  the  veil  of  mortality,  but  Sabaism  means  the  assumption  that  perfection 
lies  in  the  laying  aside  of  every  covering;  but  then  they  (the  Sabians)  required 
this  not  further  until  they  assumed  the  covering  of  the  spirits  of  the  heavenly 
bodies4  in  the  first  place  and  secondly  of  the  figures  and  images. — Shahristani.6 

Hermes  is  Asada,  the  Divine  Messenger  ;  hence  el  Sadi,  Mer- 
kurial  Messenger  of  fire.  In  Homer,  Hermes  raises  the  souls. 
— Odys.  v.  47. 

1  gefingeerd. 

2  Loman,  Quacst.  Paul.  107. 

3  Chwolsohn,  die  Ssabier,  II.  709. 
♦  See  Colossians,  ii.  18. 

6  Chwolsohn,  II.  437. 


560  THE  GHEBERS   OF  HEBRON. 

Lo  the  days  are  coming '  and  I  will  hurt  all  circumcision  in  praeputio  : 
Egypt,  and  Ieudah  and  Edom  and  Beni  Amon  and  Moab  and  all  that  are  shaven 
on  top  who  dwell  in  the  desert ;  for  all  the  Goiim  s  are  uncircumcised,  and  the 
entire  house  of  Israel  are  uncircumcised  in  heart. — Jeremiah,  ix.  24,  25. 

The  dogrna  of  Vishnu's  incarnations 3  had  already  formed  it- 
self three  hundred  years  before  the  birth  of  Christ,  although 
their  number  and  order  of  succession  have  been  first  settled 
later.4    Ies  is  the  mystic  name  of  Apollo  and  Bacchus ! 

Iesous  the  God  of  the  Nazaria  ! — Assemani,  II.  58. 

The  Hebrew  Saviour  Angel  was  called  Malach  Iesua.5  The 
Iatrikoi  of  India,  the  Therapeutae  of  Egypt's  Sarapis,  the 
Arab,  Syrian  and  Jewish  Essenes,  Sabians  and  Christians  all 
performed  the  cures. 

According  to  the  Veda 6  the  soul  is  eternal,  but  the  body  of 
all  creatures  is  perishable.7  It  follows  from  the  statements  of 
Megasthenes 8  that  Krishna  was  worshipped  as  Vishnu 9  among 
the  people  of  the  plains ;  and  he  seems  to  have  originally 
been  the  Second  Avatar.10  Arrian,  viii.  5,  mentions  the  name 
Harikrishna,  chief  of  the  Suraseni,  born  at  Mathura,  and 
Ptolemaeus  names  Mathura  the  city  of  the  Gods.11  At  the  time 
of  Megasthenes,  therefore,  Krishna,  in  the  character  of  Vishnu, 
had  been  adored  for  a  long  time.12  On  the  other  hand  Mithra 
is  a  Vedic  deity,  oftener  named  than  Vishnu.13  Mithra  is  repre- 
sented on  the  coins  of  the  Turushka-kings  with  a  circular  nim- 
bus surrounded  by  pointed  rays,14  in  oriental  garb,  consisting 

1  the  word  of  Iachoh. 

2  Goiim  are  the  outside  Nations. 

3  Verkdrperungen. 

4  Lassen,  Ind.  Alt.  II.  1126.     2nd  edition. 

5  Bodenschatz,  Kirchl.  Verf.  d.  Juden,  II.  191. 

6  The  soul  is  the  life.     Iachoh  (Iachos)  is  the  Hebrew  Lord  of  the  chiim. 

7  Max  Muller,  "India,  what  can  it  do,"  104. 

8  Ambassador  to  India  in  B.C.  302. 

9  Compare  John,  vi.  G2  ;  vii.  26-28 ;  viii.  42  ;  Mark,  xiv.  61,  62. 
10  Lassen,  Ind.  Alt.  I.  p.  921.     2nd  edition. 

"ibid.  I.  796,     What  Gods?    Brahma,  Krishna  and  Siva ?    Probably.— ibid.  925. 
13  B.  C.  360-400  perhaps  ;  as  Homer's  Black  Herakles  in  Hades. 

13  Asan,  Ashan  (Shanah),  Oishnu,  Vishnu,  San,  Sun,  Sonne.  See  Dunlap,  Ves- 
tiges, 67. 

14  The  Essenes  respected  the  Rays  of  the  Deity. — Josephus,  Wars,  II.  7;  Movers, 
Phonizier,  552;  Photius,  Bibl.  p.  339.  It  means  the  7  rays  of  the  Intelligible  Sun, 
Mithra,  who  rolls  the  planets  round. — Movers,  551-554. 


THE  NAZARENES.  561 

of  a  close-fitting-  robe  with  a  white  mantle  over  it,  extending 
the  right  hand,  holding  the  handle  of  a  sword  with  the  left. 
He  carries  this,  without  doubt,  as  the  victorious  God  over- 
coming the  bad.' 

Sakia  Sinha,  the  Hindu  Herakles,  the  Lion  of  the  moon,  is 
the  active  energy  identified  with  Budha.2  Compare  Siva,  with 
the  moon  on  his  head.  Gabariel  is  lunar  angel,  and  Gabriel  is 
the  Messenger,  like  Hermes,  the  Lunar  Potence.  On  Kanun 
2nd,  the  24th  day,'5  the  Sabians  kept  the  birthday  of  the  Lord, 
the  Moon,4  Allah  Sin  ;  they  also  at  the  same  time  celebrated 
the  Mystery  of  Shemal.5  This  is  the  Mithra-worship  ;  for 
Adonis,  entering  the  Moon,  loses  definite  sex,  and  Lunus  is 
hermaphroditus.  It  is  the  feast  of  Mithra,  born  December 
25th.  The  27th  of  every  lunar  month  the  Sabians  made  a 
blood-offering  and  a  burnt-offering  to  their  Allah  Sin,  their 
Lunus."  The  Sabians  of  Harran  asserted  that  a  temple  of 
Mars  '  and  an  idol  of  Tammuz  were  in  Jerusalem.8 

Your  new  moons  and  your  (sacred)  sabbaths. -Isaiah,  i.  13,  14. 

Burnt  offerings  and  libations  were  offered  on  the  new  moons.9 
The  Jews  were  a  "  holy  people  "  10  because  they  were  initiated 
Saints  of  Iacchos-Ia'hoh. 

The  graves  were  opened  and  many  bodies  of  the  Saints  that  slept  arose 
and  came  out  of  the  graves  after  his  RESURRECTION,  and  went  into  the  Holy 
City  and  appeared  to  many. — Matthew,  xxvii.  52,  53. 

The  initiated  in  the  Osirian-Iacchos  Mysteries  of  Egypt  be- 
longed to  Dionysus.  The  Iessaean  and  Christian  initiations 
were  based  upon  the  Mithra  Mysteries  that  preceded  them.11 

1  Lassen,  II.  p.  834.  Astronomically,  Mithra  is  the  producing  Sun  borne  by  the 
Equinoctial  Bull,  the  Seed-preserver.— Creuzer,  Symbolik,  i.  249.     Mithra  is  Belus. 

2  Upham,  Hist,  and  Doctrine  of  Buddhism,  p.  12. 
:i  about  Christmas  eve. 

*  Chwolsohn,  Ssabier,  II.  35. 

6  ibid.  II.  35,  331,  89Q,  G80,  681. 

6  ibid.  I.  403. 

7  "  Ia'hoh  is  a  man  of  war." — Exodus,  xv.  3. 

*  Chwolsohn,  I.  260. 

a  1  Chr.  xxiii.  31  ;  Ezek.  xlv.  17. 

10  Compare  the  circumcision,  the  evidence  of  Initiation  into  the  Mysteries  of  Syria 
ami  Egypt.     See  Galatians,  ii.  3,  7,  8,  12,  14;  v.  6. 

11  Dunlap,  Sod,  preface;  Pauthier,  la  Chine,  I.  117;  Cox,  Arian  Mythol.,  p.  354; 
Hippolytus,  v.  7.  pp.  97-99,  104,  11.".,  14.;,  144.  Miller. 

36 


562  TEE  GHEBERS  OF  HEBRON. 

The  Maniclieans  held  that  the  Sun,  who  is  Mithra,  is  Christ 
himself.  The  initiations  into  the  Mysteries,  the  teletai,  are  men- 
tioned in  the  Septuagint  Bible,  while  the  Syrian  and  Persian 
Mysteries  preceded  Pharisee,  Sadnkee  and  Christian.  "  The 
sacred  9  ,  the  Egyptian  symbol  of  life  adopted  by  these  early 
Christians,  frequently  occurs  here  instead  of  the  cross  of  their 
more  orthodox  successors."1  Jaguth  Chunga  Gangooly  said 
that  the  dead  in  Hindustan  are  still  marked  with  the  spear  of 
Siva,  which  is  a  cross.  The  hieroglyphs  =  Life  Ra  Kha  (Liv- 
ing Sun  soul)  are  the  inscription  on  the  sarcophagus  of  Pepi 
Merenra  of  the  6th  dynasty. 

The  Christian  religion  was  divided  by  the  early  Fathers,  in 
its  secret  and  mysterious  character,  into  three  degrees,  the 
same  as  was  that  of  Eleusis,  viz.  Purification,  Initiation,  and 
Perfection.  This  is  openly  declared,  among  others,  by  Cle- 
mens Alexandrinus.  At  the  time  of  the  transfiguration  the 
secret  Gnosis  which  was,  at  least  in  part,  the  knowledge  of  the 
ixva  apxq  2  and  Pater  Agnostos,3  was  believed  to  have  been  con- 
ferred on  the  three,  James,  John,  and  Peter,  and  this  is  on  the 
authority  of  Clemens  Alexandrinus.4  In  Mosheim's  commen- 
taries 5  the  secret  doctrines  of  Plato  and  Moses  are  compared, 
and  it  is  shown  that '  by  Clemens  Alexandrinus  and  Philo 
they  were  held  to  be  the  same  in  every  respect ;  and  it  is 
also  held  that  they  both  are  the  same  as  the  esoteric  doc- 
trines of  the  Christians,  which  indeed  is  true,  if  the  early 
Fathers  of  the  Christian  Church  and  the  plain  words  of  the 
gospels  can  be  admitted  as  evidence  of  what  was  the  nature  of 
the  esoteric  doctrines  of  Christianity.  Who  can  deny  that 
Pater  Agnostos,  the  Father  whom  no  person  hath  seen  except 
the  Son,  alludes  to  the  Gnosis  ? 6  The  ao  is  Gnostic,  like  the 
Iao,  and  the  Iesous  is  so  likewise.7  The  letter  I  described  the 
sun,  A  the  moon,  O  represented  Saturn.8 

Every  one  sees  the  body  of  the  Sun,  not  one  its  soul.— Plato,  Laws,  x.  9. 

1  Wilkinson,  Mod.  Egypt,  II.  369.     Ruins  of  el  Khargeh.     Necropolis. 

2  Sole  beginning. 

3  Unknown  Father. 

4  Mosheim,  Com.  Cent.  ii.  sect.  85. 

5  ibid. 

6  Mankind,  317,  318. 

7  Massey,  II.  388. 

"  Asada,  the  Messenger  of  Saturn. — Chwolson,  Alt.  Bab.  Lit.  136,  156.    Chthonian 


THE  XAZARENES.  563 

We  have  already  seen  that  the  Elchasites  rejected  the 
apostles  altogether. — Euseb.  H.  E.  vi.  38.  It  is  to  be  noted 
that  according-  to  Irenaens,  I.  xxiv.,  xxv.,  neither  Karpokrates 
nor  Kerinthus  is  charged  with  having  any  knowledge  of  the  12 
apostles  such  as  is  implied  in  the  Dialogue  of  Justin  Martyr, 
which  mentions  Peter  and  Zebedee's  children.  The  Elchasa- 
ites  had  the  book  of  Elxai.  And  since  Eusebius  calls  it  an  '  un- 
godly and  wicked  error  of  the  Helkesaites '  it  would  be  within 
the  limits  of  possibility  that  this  book  was  one  of  the  Siphri  ha 
Minim  (Books  of  the  Haeretics)  referred  to  in  the  Talmud, 
Schabath,  fol.  116,  that  Delitzsch  has  referred  to.  This  book 
of  Elxai  was  popular  among  the  Nazorene  sects  beyond  the 
Jordan.  They  all  had  it ;  and  if  it  had  no  knowledge  of  the 
twelve,  the  Nazorenes  and  Ebionites  were  not  likely  to  have 
known  any  more  about  them.  That  the  Elkesaites  'rejected 
the  apostles  altogether '  is  probably  a  Eusebius  way  of  stating 
the  matter.  The  reason  this  disputant  mentions  them  at  all  is 
that  their  rejection  of  the  account  in  its  reference  to  the  apos- 
tles tended  to  discredit  the  story  of  the  supernatural  birth  and 
the  crucifixion,  as  well  as  the  resurrection.  Note  how  vaguely 
this  much  abused  churchfather  refers  to  Elxai's  haeresy  in  only 
nine  lines.  That  is  one  of  the  ways  of  the  controversialists  in 
the  days  of  the  sophists  and  civilisation.  Irenaens  does  the 
same,  makes  up  his  accounts  short, — in  order  not  to  spread  the 
infection!  Where  does  he  venture  to  relate  that  Diodorus 
found  out  in  the  Egyptian  cosmology  that  the  sun  was  the 
source  of  fire  and  spirit  ?  Yet  Matthew's  Gospel,  iii.  11,  xvii.  2 
leads  straight  up  to  that  very  inference.  If  anything  were 
needed  to  show  that  the  Ebionim  (Sabians)  beyond  the  Jordan 
were  neither  Jews  nor  Christians,  Matthew,  xv.  3,  represents 
the  Ebionite  Nazorians  in  direct  opposition  to  the  traditions  of 
the  Pharisees.  But  Matthew  could  speak  plainly  after  the  fall 
of  Jerusalem  and  the  exit  of  the  Pharisee  from  power.  The 
Sabian  religion  held  that  Dionysus  is  Sun  and  spirit.  He 
makes  the  raving  prophesy  the  future. — Euripides,  Bacchae, 

Hermes,  presiding  over  the  Father's  Powers,  be  to  me,  entreating,  Saviour  and  Helper. 
— Aeschylus,  Choephorao,  1,  2. 

My  flesh  also  shall  live  in  hope, 

For  thou  wilt  not  leave  my  soul  in  Hades.  ' 

Neither  wilt  thou  allow  thy  Chaste  to  see  corruption.— Psalm,  xvi.  9.  10. 

Iahoh  saves  his  anointed. — Ps.  xx.  (i. 

On  the  third  day  he  will  raise  us  up  to  live  in  his  presence.  — Hosea,  vi.  2. 


564  THE  GHEBERS  OF  HEBRON. 

line  300.  The  spirit  gives  life. — 2  Cor.  iii.  6 ;  Luke,  i.  35,  37. 
Dionysus  diphues  is  the  solar  and  lunar  pneuma.  The  Adam 
is  diphues. — Gen.  ii.  23.  Simon  Magus  also  held  the  two 
powers,  the  Kurios  and  the  Kuria, — one  male,  the  other,  fe- 
male.— See  Clementine  Homilies.  The  name  Elxai  is  closely 
interwoven  with  the  history  of  gnostic  Jew-christianism. — 
Uhlhorn,  p.  392.  The  doctrine  of  the  Homilies  arose  out  of 
gnostic  Jew-christianism  coming  in  contact  with  Greek  culture 
in  Syria,  Edessa  and  Seleucia. — Uhlhorn,  422.  The  Peshito 
version  belongs  to  East  Syria,  probably  to  Nisibis ;  while  the 
Apostolical  constitutions  point  to  Syria. — ibid.  426.  The 
Pseudo-Clementines  are  most  likely  of  Syrian  origin  and  es- 
pecially East  Syria. — ib.  428,  429.  According  to  Herodotos, 
the  Arabs  held  that  '  Dionysus  and  the  Ourania '  (Astarta, 
Aphrodita)  '  are  the  Only  God '  which  corresponds  with  the 
Male-female  principle  of  the  Highest  God  of  Simon  Magus, 
just  mentioned. 

If  Kothe  saw  that  Iessaism  (Essaism)  made  an  important 
foundation  for  the  Clementine  ideas  of  Church  government  he 
is  confirmed  by  Epiphanius  I.  117  who  says  that  "  the  Nazo- 
raioi  (the  Nazoria)  come  next  to  the  Kerinthians  being  at  the 
same  time  with  them,  whether  also  before  them  or  with  them 
or  after  them  nevertheless  sunchronous  (contemporaneous) ;  for 
(he  says)  I  am  not  able  with  more  exactness  to  say  which  suc- 
ceeded to  which.  .  .  .  And  all  Christians  at  that  time  were 
equally  called  Nazoraioi  (Nazoria)."  "  They  were  called  lessae- 
ans  before  they  were  called  Christians." — Epiphanius,  I.  120. 
ed.  Petau.  Now  that  Epiphanius  touched  the  matter  with  a 
sharp  needle  is  plain  from  "Who  is  the  liar  if  not  he  (Kerin- 
thus)  who  denies  that  Iesus  is  the  Christos." — 1  John,  ii.  22. 
"  Every  spirit  that  confesses  that  lesou  Christos  came  in  flesh 
is  from  the  God,  and  every  spirit  that  does  not  confess  that 
lesou  Christos  has  come  in  flesh  is  not  from  the  God." — 1  John, 
iv.  2,  3.  This  leaves  no  doubt  about  the  date  of  the  Clemen- 
tine Homilies  (a.d.  160-210)  because  the  "  Grundschrift,"  the 
fundamental  piece  on  which  the  remainder  of  the  work  has 
been  gradually  superposed  in  layers,  contains  an  attack  on 
Basileides,  and  is  dated  by  Uhlhorn  not  earlier  than  a.d.  150. 
This  writing  that  forms  the  basis  of  the  subsequent  superstruct- 
ure had  its  origin  after  150,  the  Homilies  followed  after  160 
and  the  Recognitions  are  dated  by  Uhlhorn  p.  435  later  than 


THE  NAZARENES.  565 

A.D.  170.  When  therefore  we  see  (Matthew,  ix.  35)  that  the 
Healer  (the  Iesu)  "  went  about  all  the  cities  and  the  villages" 
healing-  every  disease  and  sickness  in  the  people,  this  Iessaean 
was  engaged  in  making  what  was  then  termed  the  '  travels  '  of 
the  Essaean  Healers.  We  have  to  consider  whether  this  ap- 
plies merely  to  Essaeans  (Healers)  in  general  or  to  some  par- 
ticular Iesu.  It  is  a  description  generally  applicable  to  many 
wandering  Exorcists  or  to  a  single  Healer.  "  And  they  fol- 
lowed him." — Matthew,  ix.  37.  And  the  Healer  went  about  in 
the  Galilee  healing  every  disease  and  ailment  among  the 
people,  and  his  fame  went  into  all  the  Syria  and  they  brought 
to  him  all  those  unwell  taken  with  various  diseases  and  suffer- 
ings and  demoniacs  and  lunatics  and  paralytics,  and  he  healed 
them.  And  many  crowds  followed  him  from  the  Galilaia  and 
(the)  decapolis,  and  Ioudaia,  and  beyond  the  Jordan.  And 
calling  together  the  ib  disciples  of  him  he  gave  to  them  power 
over  impure  spirits  so  as  to  cast  them  out  and  to  heal  every 
disease  and  every  ailment.  Then  he  sent  them  forth  on  the 
travels  that  Josephus  mentions  among  the  customs  of  the  Es- 
senes.  The  Iessaean  said  Go  not  off  into  the  way  of  the  Gen- 
tiles, and  into  a  city  of  Samaritans  enter  not  (because  of  Si- 
mon the  Gittite  and  Menander);  but  go  rather  to  the  sheep 
the  despoiled  of  the  house  of  Israel. — Codex  Sinaiticus,  Matth. 
x.  5,  6.  A  decidedly  Ebionite  view  of  the  situation ;  and  pos- 
terior to  the  Destruction  of  Jerusalem,  if  the  word  '  despoiled  ' 
has  any  significance  here.  The  "  attack  on  Basileides  "  shows 
that  he  carried  no  grist  to  the  Christian  mill.  The  reason  that 
the  author  of  the  Apokalypse  hated  the  Nikolaitans  is  because 
they  seemed  to  him  to  be  immoral,  to  transgress  the  strict  rules 
of  theEssaians  andlessaians  founded  on  the  contrast  between 
Spirit  and  Matter.  It  was  held  essential  to  contradict  or  in- 
jure the  body,  and  repress  its  inclinations. — Matthew,  xix.  12. 
The  gnostics  taught  this  doctrine,  and  the  followers  of  Niko- 
laos  were  gnostics.  Nikolaos  had  a  beautiful  wife,  and  was 
accused  of  being  jealous.  To  parry  this  thrust,  so  offensive  to 
a  spiritualised  gnostic,  the  man  was  willing  that  any  one  who 
wished  should  marry  (y^ai)  her.  He  took  the  ground  "  -n-apa- 
XpycraaSai  rrj  vapid  Sei,"  it  is  necessary  to  mortify  the  flesh.  But 
the  affair  created  a  very  great  sensation,  and  his  friends  were 
mortified  too ;  so  that  at  last  John  of  Revelations  expressed  a 
decided  opinion  on  the  matter.     The  singular  thing  about  it  is 


566  THE   GHEBERS  OF  HEBRON. 

that  these  things  occurred  in  times  of  persecution  by  the 
Satan:  "Fear  not  what  you  will  suffer.  See,  the  Devil  will 
cast  some  of  you  into  prison.  ...  Be  faithful  unto  death,  and 
I  will  give  you  the  crown  of  life.  Who  hath  ears,  let  him  hear 
what  the  spirit  saith  to  the  Churches ! "  The  spirit  said 
enough  to  lead  the  poor  unfortunates  to  martyrdom.  The 
blood  of  the  martyrs  was  the  seed  of  the  Church !  And  so  it 
was  in  Smyrna.  He  that  loses  his  life  for  my  sake  shall  find 
it !  For  what  profit  is  there  for  a  man  if  he  should  gain  the 
entire  universe  and  be  punished  in  his  soul  ? — Matthew,  xvi. 
25,  26  ;  x.  16-24.  It  looks  as  if  St.  Matthew  himself  had  heard 
all  about  these  persecutions.  Which  would  make  him  out 
late. 

The  belief  of  the  Christians  in  the  middle  of  the  2nd  century 
rested  upon  a  foundation  purely  ideal.1  It  is  a  simple  fact 
that  nearly  two  centuries  elapsed  before  it  occurred  to  any  one 
that  any  book  of  the  New  Testament  ought  to  be  called  Script- 
ure or  was  either  of  Divine  or  inspired  origin.2  There  is  not 
a  distinct  trace  of  any  one  of  the  first  three  Gospels  during 
the  first  century  and  a  half  after  the  events  they  record.3  It 
must  be  admitted  that  Christian  ethics  in  their  details  were 
not  either  new  or  original.1  They  were  founded  in  asceticism 
which  is  itself  a  strict  deduction  from  the  dualist  philosophy 
of  the  Jewish  religion.  Christianity  cannot  be  separated  from 
an  ascetic  view  of  life.  Lessing  was  well  aware  that  to  talk  of 
the  religion  of  Christ  is  to  put  oneself  out  of  the  pale  of  Chris- 
tianity, because  such  a  notion  is  based  on  the  discovery  of  the 
true  humanity  of  Christ,  a  discovery  which,  though  sanctioned 
by  criticism,  stultifies  the  primitive  ages  of  the  Church;5 
whose  ideal  was  asceticism  and  monachism.     Everything  has 

1  Antiqna  Mater,  34.  Matthew,  x.  17-22,  32-40  is  suited  to  2nd  century  persecution 
times. 

2  Rev.  H.  R.  Haweis,  Thoughts  for  the  Times,  Sixth  ed.  London,  1874,  p.  139, 
quoted  in  Westminster  Review,  July,  1875,  p.  26. 

3  Westminster  Review,  1874,  p.  98,  quotes  the  writer  of  "Supernatural  Religion," 
II.  481. 

«  ibid.  II.  487. 

5  Westminster  Review,  1874,  p.  104.  The  Christians  in  the  2nd  century  believed  in 
an  "Anointed  spirit,"  the  Christos.  The  Intelligible  Sun  is  Mithra. — Movers,  1.  553. 
The  Emperor  Julian  refers  to  the  Intelligible  Sun  as  '  the  Unseen,'  6  d<J>aK>}s.  It  is  diffi- 
cult to  consider  how  great  the  Unseen  (Sun)  is,  reckoned  from  the  seen. — Julian,  Oratio, 
iv.  It  is  just  this  Mithra-Sun  (Massiacha)  that  the  Iessenes  adored  on  the  Jordan. 
Mithra,  the  Logos,  the  Intelligible  Sun. 


THE  NAZARENES.  567 

its  root,  of  course,  and  Christianity  must  have  had  its  origin, 
its  beginning;  but  this  seems  to  have  been  on  the  Jordan, 
among  Nazorian  Ascetics  in  the  Persian  Mithraworship,  which, 
through  the  Babylonian  intercourse,  had  permeated  at  least 
Southern  Syria.  If  the  gnosis  had  not  supplied  the  theory  of 
an  Angel  Iesua  (Metatron),  a  Saviour,1  he  would  never  have 
been  clothed  with  the  flesh.  The  probable  explanation  of  the 
theory  of  a  crucified  Iesu  is  the  use  of  the  sign  upon  the  fore- 
head at  Baptism  and  on  other  occasions,  and  this  seems  to  have 
been  derived  from  the  religion  of  Mithras. — Antiqua  Mater, 
204 ;  Tertull.  de  corona  mil.  3 ;  de  praescr.  H.  40  ;  Dunlap, 
Sod,  II.  120.  Mithra  celebrates  the  oblation  of  the  bread,  and 
puts  on  the  similitude  of  the  Resurrection.  Tertullian,  xl.  216, 
217  ;  Spiegel,  Avesta,  II.  lxxii.,  lxxix.  The  Manicheans  held 
that  the  Sun  who  is  Mithra  is  Christ  himself. — Seel,  437,  457 ; 
Augustinus,  abhandl.  34.  p.  534.  This  was  unquestionably  the 
view  of  the  Essenes  and  Therapeutae  ;  for  before  the  sunrise 
the  Essenes  spoke  no  secular  word,  and  revered  the  Sun  and 
Light.  The  word  Kurios  identifies  Christ  with  Mithra,  just  as 
the  gnostics  said.—  Milman,  Hist.  Chr.  280,  281 ;  Plutarch,  de- 
fect., orac.  vii.  The  dogma  of  the  suffering  Christos  is  the  in- 
dication of  the  great  crisis  of  the  second  century. — Ant.  Mater, 
205.  Here  the  author  of  Antiqua  Mater  draws  the  distinction 
between  the  Jewish  Messiah  and  the  Christian  Christos  whose 
identification  with  the  Messiah  of  the  Jews  appears  to  have 
been  never  other  than  artificial  and  of  mere  verbal  suggestion. 
— p.  205.  There  were  persons  called  '  adelphoi,'  Brothers,  in 
the  Epistle  of  Peter  to  Iakobos  (James),  '  Our  Brothers '  (he 
says)  and  there  were  among  the  people  of  Palestine  persons 
sent  out,  "  apostles  "  dispatched  from  Jerusalem  by  the  San- 
hedrim Of  course  these  could  not  fail  to  be  of  consequence, 
like  our  politicians,  and  in  religious  matters  real  leaders.  It  is 
of  little  consequence  how  these  "  apostles  "  sprung  up  at  An- 
tioch  or  elsewhere.3  Thelessaeans  had  their  "  select  men,"  like 
the  towns  in  America,  and  most  likely  their  "  apostles,"  and 
among-  the  sect  of  Nazorians  the  "  Brothers"  were  brothers  in 
the  Lord.  Mr.  Gibbon  has  argued  that  there  could  be  no 
brothers  of  a  child  of  the  virgin  ;  but,  at  any  rate,  the  expres- 
sion Brothers  in  the  Lord  could  readily  change  in  common 

1  pneuma  6  theos  :  Spirit  is  the  God. — John,  iv.  24. 

3  Periodoi,  Journeys,  Travels.— Matth.  x.  5,  16,  21,  22  ff. 


568  THE   QHEBERS  OF  HEBRON. 

usage  into  the  Lord's  Brothers.  If  the  sect  of  Nazorian  Iessae- 
ans  in  Northern  Arabia  and  along  the  Jordan  had  "  the  Broth- 
ers "  ( — Matthew,  xxviii.  10)  they  would  soon  enough  have 
"  apostles  "  whether  called  Iakobos,  Kephas,  Iochanan,  or  by 
any  other  name.  Therefore  Irenaeus  says  (III.  p.  245)  "  tradi- 
tion, therefore,  which  is  from  Apostles  being  thus  in  the 
Ecclesia  and  permanent  among  us,  let  us  return  to  that  shew- 
ing (or  presentation  of  doctrine)  which  is  from  the  scriptures 
(or  writings)  of  those  apostles  who  have  put  together  (in  writ- 
ing) the  Evangel."  Compare  Irenaeus,  III.  v.  245.  In  III.  viii. 
249,  Irenaeus  names  Apostles  and  Prophets  together :  Neque 
Prophetae  neque  Apostoli  aliuni  Deum  nominaverunt.  The 
author  of  '  Antiqua  Mater '  considers  the  Christian  Religion 
the  work  of  the  "  apostles  "  among  the  Nazorenes.  Matthew, 
xix.  20,  gives  the  doctrine  of  the  Iessaian  Nazoria :  The  Healer 
( Iesu)  says  to  the  young  man  If  you  wish  to  be  perfect,  go  sell 
thy  property  and  give  to  the  poor,  and  you  will  have  treasure 
in  heaven,  and  come  follow  me!  This  is  just  the  Nazorian 
doctrine  in  Acts,  ii.  44,  45.  So  that  it  is  the  Nazorian  apostles 
under  the  name  Iessaeans  that  have  healed  the  sick,  raised  the 
dead,  cast  out  the  devils,  and  made  the  Christian  religion  what 
it  is.  They  were  all  Brothers  like  the  recluses  in  the  Essaean 
habitations  in  the  Desert.  A  genuine  third  party  growing  in 
influence  subsequent  to  Jerusalem's  destruction  the  year  70, 
"  the  Brothers  "  display  a  curious  hostility  towards  the  Scribes 
of  the  Pharisee  sect,  saying:  On  the  seat  of  Mouses  sat  the 
Scribes  and  the  Pharisees :  all,  then,  that  they  might  say  to 
you,  do ;  but  do  not  according  to  their  actions,  for  they  speak, 
but  do  not  perform. — Matthew,  xxiii.  2-8.  Neither  of  the  three 
sects  mentioned  by  Josephus  uttered  these  sayings.  They 
came  out  of  the  mouth  of  the  Iessaeans  (Physicians,  Healers),  a 
branch  of  that  great  order  of  the  Nazoria  that  John  the  Bap- 
tist washed  from  sin  in  the  currents  of  the  Jordan. 

At  Antioch,  no  one  has  the  exact  date,  the  Nazoria,  being 
full  of  the  Palestine  gnosis,  knew  something  about  a  promised 
Messiah,  and  had  heard  of  Philo's  Eternal  Logos  and  his 
Kingly  Power  {i.e.  the  Christos),  and  it  did  not  take  the  Na-  * 
zoria  (there  in  Antioch,  a  Greek  city),  Iessaeans,  apostles  and 
all,  a  long  time  to  repent,  and  experience  a  change  of  mind 
(/xcrai/oowTc?)  and  a  change  of  name.  When  a  lawyer  has  no  evi- 
dence he  does  not  usually  attempt  to  prove  by  evidence  his 


THE  NAZARENES.  569 

case,  but  he  argues  it.  Now  all  the  prophecies  the  Jews  ever 
made  would  not  show  that  an  alleged  event  had  happened.  It 
has  to  be  proved  by  testimony  ;  eye-witnesses  have  got  to  be 
summoned,  put  on  their  '  voir  dire  '  and  their  character  for  good 
and  correct  judgment  tested.  In  the  first  place  all  theology 
and  angelology  is  oriental  gnosis ;  secondly,  all  the  most 
known  Sacred  Books  of  the  East  are  as  gnostical  as  possible  ; 
thirdly,  gnosis  is  all  imagination  and  poetry  largely  infused 
with  ignorance,  nonsense,  and  trickery  ;  fourthly,  the  immense 
Jewish  literature  on  theology  is  as  gnostic  as  the  rest ;  fifthly, 
it  is  as  easy  to  write  the  history  of  past  occurrences  in  the 
prophetic  style  as  it  is  to  write  it  in  the  modern  historical 
style ;  sixthly.  Justin  Martyr  and  Tertullian  took  their  evi- 
dence from  the  Old  Testament,  and  from  passages  that,  as  far 
as  this  author  has  read,  do  not  support  their  interpretations  of 
these  passages.  Moreover,  the  method  is  a  false  one.  To  find 
out  in  a.d.  160  whether  such  a  person  as  Iesu  ever  lived  one 
would  suppose  that  Justin  Martyr  and  the  "  apostles  "  could 
have  (if  they  could  have  found  any  testimony  at  all)  got  it  a 
little  nearer  than  the  Books  of  Moses  and  Isaiah  all  of  which, 
even  the  Psalms,  are  supposed  to  antedate  the  Christian  era. 
Instead  of  pruning  the  fact  by  judicial  examination  or  sound 
testimony  St.  Paul  (according  to  Acts,  xvii.  2,  3)  tries  to  prove 
it  out  of  Jewish  Scriptures  that  by  many  years  antedate  the 
Christian  era.  Apollos  followed  the  same  method,  according 
to  Acts,  xviii.  28.  Because  you  cannot  cross-examine  a  proph- 
ecy in  court  is  no  reason  for  misapplying  it,  and  then  be- 
lieving it  after  it  has  been  misconstrued.  The  Delphic  Oracle 
was  once  a  part  of  ancient  religion. 

The  orient  is  about  the  last  place  to  go  to  for  science,  truth, 
information,  or  correct  notions.  In  referring  to  the  curt  no- 
tices (in  Irenaeus,  I.  xxv.,  xxvi.)  it  must  be  remembered  that 
Irenaeus  was  a  partisan  of  the  inspiration  of  the  Gospel  of 
Matthew.  As  a  specimen  of  what  partisans  in  theology  did, 
we  have  only  to  observe  that  one  in  the  night  altered  a  Ms. 
which  wras  important  evidence  in  a  case  before  the  pope  in  St. 
Jerome's  time. — Diet,  of  Christian  Biography,  III.  p.  33.  It 
is  a  matter  of  doubt  whether  Kerinthus  had  ever  heard  the 
name  of  a  man  Iesu  regarded  as  the  Christos  or  Great  Arch- 
angel. If  Kerinthus  (as  Irenaeus  says)  held  that  the  Christos 
was  not  the  flesh,  the  doctrine  of  the  Apokatypse  is  concerned 


570  THE   OHEBERS  OF  HEBRON. 

mainly  with  the  Logos,  one  like  a  son  of  man,  who  holds  the  7 
Stars  in  his  hand  ;  very  little  is  said  of  Iesu,  and  that  may 
have  been  an  improvement  in  a  gnostic  manuscript.  The 
Apokalypse  does  not  give  the  name  of  a  single  apostle.  That 
shows  that  their  names  were  not  fixed  before  a.d.  135.  Ire- 
naeus,  III.  xi.  p.  257  says  that  the  Mkolaitans  held  that  the  Cre- 
ator is  one  indeed,  but  the  Father  of  the  Lord  some  one  else  ; 
and  that  the  son  of  the  Maker  is  one  indeed,  but  the  Christos 
is  another  of  the  beings  on  high,  who  continued  impassible 
(without  suffering),  descending  into  Iesus  son  of  the  Maker, 
and  flew  back  again  into  his  own  Pleroma :  and  is  the  begin- 
ning indeed  of  the  Onlybegotten  ;  but  that  the  Logos  is  true 
son  of  the  Onlybegotten.  .  .  .  But  according  to  some  of  the 
Gnostics  this  world  was  made  by  Angels  and  not  by  the  Word 
of  the  God  ;  but  according  to  the  followers  of  Yalentinus  again 
not  by  the  Word,  but  by  the  Demiurgus.  For  he  caused  such 
likenesses  (similitudines)  to  be  made  in  imitation  of  those  on 
high,  as  they  say  :  but  that  the  Demiurgus  perfected  the  fabri- 
cation of  the  creation.  For  they  say  that  he  was  sent  out  by 
the  Mother  as  Lord  and  Creator  of  that  orderly  arrangement 
(dispositionis)  which  is  according  to  creation  (conditionem), 
through  whom  they  mean  that  this  world  was  made.  .  .  .  Some 
again  held  (Irenaeus,  III.  xi.  257)  that  Iesus,  born  of  Ioseph 
and  Maria,  was  descended  into  by  the  Christos  one  of  the 
beings  on  high,  without  flesh  and  existing  incapable  of  suffer- 
ing. Here  we  find  Gnostics  of  the  school  of  Kerinthus  !  The 
note  to  Irenaeus,  p.  490  calls  Kerinthus  a  most  desperate 
scoundrel,  to  whom  the  Alogians  and  Theodotiani  dared  to 
assign  the  book  called  the  Apokalypse.  But,  while  in  the 
passions  of  that  singular  period  the  main  point  of  the  vera 
historia  of  the  origin  of  Christianism  has  been  almost  en- 
gulphed,  it  will  not  do  to  entirely  overlook  Irenaeus's  words 
'  eius  dispositionis  quae  est  secundum  conditionem,' — which 
recall  the  words  of  the  veritable  old  Jewish  kabalah,  '  statum 
dispositionis.' — Kabbalah  Denudata,  II.  246  ;  Dunlap,  Sod,  II. 
119.  The  light  makes  transit  through  Adam  Primus  the 
Occult  even  into  the  state  of  disposition  (i.e.  grouping"  of  the 
creation).  Epiphanius  (I.  p.  Ill)  is  engaged  in  fighting  Kerin- 
thus !  Calls  him  a  false  apostle  ( — I.  112).  Charges  Kerinthus 
with  saying  that  Christos  (read  Iesu)  suffered,  and  was  cru- 
cified, but  is  not  yet  raised  from  the  dead  ( — Epiphanius,  I. 


THE  NAZARENES.  571 

113)  ;  for,  says  he,  xal  ov  rbv  'Iijorow  emu  Xpto-Tov,  '  the  Iesu  is  not 
Christos.'— ibid.  I.  111.  When  therefore  one  reads  in  Smith 
and  Wace  Diet,  of  Christian  Biography,  I.  448,  that  "he 
(Kerinthns)  allowed  that  the  human  body  of  Iesu  had  been 
raised  from  the  dead,"  we  see  that  this  does  not  conflict  with 
the  statement  in  Epiphanius,  since  Christos  and  Iesu  were  not 
the  same  to  Kerinthus.  Some  preached  that  the  Christos  was 
not  yet  arisen. — Epiphan.  I.  p.  114.  Again,  i>.  115,  Epiphanius 
contends,  against  Kerinthus,  that  the  Christos  was  not  from 
the  seed  of  Ioseph.  Why  does  Epiphanius  not  say  Iesu  f 
Nobody  is  deceived  by  his  word  Christos ;  we  know  that  he 
means  Iesu  all  the  time  !  In  using  the  word  Christos  he 
dodges  the  question  whether  a  man  is  the  King  of  heaven. 
He  calls  him  by  the  Gnostic  name  of  Christos  the  King,  thus 
forestalling  the  eternal  question  !  The  word  Iesu  was  admitted 
by  the  Church  to  be  the  name  of  a  man  who  had  brothers  and 
sisters  on  earth,  not  in  heaven. — Mark,  vi.  3.  By  using  the  ex- 
pression Christos,  it  is  taking  advantage  to  ask  '  is  not  the 
Christos  (the  Logos)  the  King  of  heaven.'  The  Palestine 
gnostics  admitted  that ;  but  did  not  so  readily  confess  Iesu 
(regarded  as  the  son  of  Ioseph)  to  be  the  Son  of  the  Man,  or 
the  King  of  heaven,  or  the  Angel-king  (Matth.  iv.  11).  We 
must  not  forget  that  the  gnostics  started  christianism,  and 
that  after  more  than  a  century  of  gnosis  the  Church  in  Borne 
turned  under  Irenaeus,  Tertullian,  and  others  against  the  ex- 
cessive Gnosticism  that  had  been  developed  into  uUraism  in 
many  cases.  The  doctrine  of  the  Saviour  Angel  Iesua  being 
in  Isaiah  (the  scriptures  being  always  in  the  custody  of  the 
scribes)  must  be  as  early  as  the  first  century  before  Christ ;  in 
the  gnosis  of  Philo  Judaeus  we  find  the  Logos  and  the  Kingly 
Power  and  the  Mediating  Power.  The  Iessene  Ebionite  Na- 
zoria  probably  in  a.d.  30-50  (while  holding  with  the  Essenes 
some  doctrine  of  Angels,  Powers,  or  Aeons)  had  no  idea  of  the 
Saviour  except  the  Chaldean  Logos  or  the  Presence  Angel 
Iesua  before  the  Throne  of  Eire  on  high.  These  Nazorenes  then 
or  subsequently  at  Antioch  acquired  the  Name  (  Tiristos  (mean- 
ing, probably,  the  Kingly  Power  of  the  Logos  of  Philo  Ju- 
daeus). ITp  to  this  time  the  Saviour  was  the  Angel  Iesua,  a 
being  of  pure  spirit  on  high.  In  some  way  the  point  was 
raised  (in  connection  with  the  idea  that  a  Nazorene  Messiah 
had  come  about  a.d.  30-33)  that  there  was  such  a  one  as  the 


572  THE   GHEBERS  OF  HEBRON. 

Messiah  prophesied  in  Isaiah  as  a  human  being-.  The  Messiah 
was  to  be  a  saviour.  The  name  of  the  Saviour  Angel  Iesua,  or, 
more  likely,  the  name  of  the  Nazorene  Iessaeans,  supplied  the 
name  Iesu  for  him.  It  had  all  been  foretold  in  Isaiah  the 
Prophet.  In  the  times  after  Titus  had  taken  Jerusalem  the  re- 
membrance of  what  occurred  about  the  year  30  was  a  mere 
nullity, — excepting  Herod  and  ludah  the  chief  of  a  sect,  Iudah 
the  Galilean, — the  memory  of  that  period  had  become  faint 
among  a  population  whose  scribes  and  lawyers  were  the  only 
ones  given  to  much  reading.  The  populace  knew  not  the  law, — 
because  they  could  not  read  it.  With  them  tradition  was  every- 
thing, but  a  prophesy  more  to  be  relied  on  than  anything 
else.  Now  these  Nikolaitans  (who  long  preceded  Kerinthus 
and  held  his  views)  are  set  down  next  after  Simon  Magus, 
Menander,  Saturninus  and  Basileides  by  Pseudotertullian, 
Epiphanius,  and  Philaster.  —  Lipsius,  zur  Quellenkritik  des 
Epiphanios,  p.  6.  But  Irenaeus,  III.  xi.  p.  257,  distinctly  says 
that  the  Mkolaitans  were  multo  prius,  much  previous,  to 
Kerinthus,  as  might  perhaps  be  inferred  from  Rev,  ii.  6,  16. 
The  difficulty  we  find  is  this.  That  if  we  put  Kerinthus  as  far 
back  as  115  (which  the  author  of  Antiqua  Mater  does,  and  prob- 
ably on  sound  grounds)  then  Kerinthus  is  taken  out  of  the 
sphere  (after  133)  in  which  the  idea  of  a  founder  of  the  Iessae- 
ans was  brought  forward.  But  when  Irenaeus,  \y.  257,  goes  on 
to  say  that  the  Nikolaitans  said  that  the  Christus  underwent 
no  suffering,  descending  into  that  son  of  the  fabricator  (crea- 
tor), and  flew  back  again  into  his  own  pleroma,  it  is  impossible 
not  to  notice  a  scintilla  of  Irenaeus's  description  of  Kerinthus, 
where  he  says :  "  in  fine  autem  revolasse  iterum  Christum  de 
Iesu."  But  it  is  as  well  to  remember  that  Irenaeus  is  here 
speaking  of  the  Nikolaitans,  and  that  the  Nikolaitans  in  the 
churches  of  Asia  were  not  so  remote  from  Kerinthus  that 
Irenaeus  could  not  connect  them  together.  So  that,  on  sound 
or  unsound  grounds,  he  could  be  led  to  attribute  to  the  Ebion- 
ite  Kerinthus  the  Nikolaitan  haeresis  and  gnosis.  The  main 
point  is  that  the  Ebionites  lived  bej^ond  the  Jordan  and  were 
circumcised  ;  but  that  Matthew's  Gospel  is  Ebionite  and 
Nazorene  (Matthew,  x.  2,  5,  6  ;  xi.  13,  14 ;  xvi.  18)  knowing  the 
Ecclesia  and  Peter  its  Leader,  and  avoids  all  mention  of  cir- 
cumcision. The  later  Ebionites  gradually  ceased  to  require 
circumcision.      Acts,  ii.  42-45  ;    v.  1-4,  is  Essaian,  Matthew,  v. 


THE  NAZABENES.  573 

36,  37 ;  xix.  11, 12, 19,  21,  is  Essaian  and  Iessaian-Ebionite.  But 
it  was  preceded  by  the  Gospel  according-  to  the  Hebrews  and 
therefore  not  so  early.  Besides  it  leaves  out  all  mention  of 
circumcision,  which  the  Ebionites  neglected  towards  the  last, 
as  did  the  author  of  Romans,  ii.  25.  Moreover,  Matthew,  ii.  1 
-4,  xxi.  25,  refers  directly  to  John  the  Baptist  as  the  first  Na- 
zorene,  just  as  the  Nazoria  of  Bassora  referred  to  the  same 
John  in  works  as  early  as  the  4th  century.  And  Justin  Mar- 
tyr evidently  quotes  a  Gospel  (supposed  to  be  the  Gospel 
according  to  the  Hebrews.— see  Matthew,  x.  5,  6)  resembling 
the  Gospel  of  Matthew  in  many  passages.  Therefore  while 
this  last  Gospel  may  look  early,  it  seems  late.  —  Compare  '  Su- 
pernatural Religion,'  I.  421.  If  Delitzsch  finds  the  '  Sifri  ha 
Minim '  mentioned  in  the  Talmud  Tract  Sabbath  fol.  116  before 
a.d.  130,  it  should  be  borne  in  mind  that  there  were  such  Minim 
as  Simon  Magus,  Menander,  Saturninus,  Kerinthus  and  others 
whose  heretical  books  were  probably  more  worthy  of  being 
consigned  to  the  flames  than  the  Gospel  according  to  the  He- 
brews. By  the  name  Books  of  the  heretics,  therefore,  we  can 
hardly  recognise  that  Sifri  ha  Minim  are  identified  as  the 
'  Gospel  according  to  the  Hebrews.'  Observe  the  great  differ- 
ence between  Matthew,  x.  5,  6  (where  the  disciples  are  sent  not 
to  the  Nations  nor  into  a  Samaritan  city,  but  rather  to  the  lost 
sheep  of  the  house  Israel)  and  Matth.  xxviii.  11)  (where  the  dis- 
ciples are  told  to  go  and  teach  and  baptise  all  the  Nations). 
How  can  this  last  be  reconciled  with  Matthew  x.  ?  This  last  is 
narrow-minded  Ebionite  ;  but  Matthew,  xxviii.  has  the  true 
Pauline  universalism  that  the  Hellenist  Judaist  of  Tarsus  in 
Kilikia  preached  in  Acts  xvii.  26.  Paulinism  and  late  Ebion- 
ism  were  at  last  drawn  more  together,  and,  the  one  being  late, 
it  was  getting  for  the  interest  of  the  other  to  be  more  like  it. 
Hence  the  Gospel  of  Matthew  was  late  ;  but  it  retained  the 
foundation  principles  of  the  Nazorian-Ebionism,  the  Essene 
doctrines,  the  Ebionite  exclusiveness,  and  the  Iessaean  mir- 
acles, while  it  made  a  bid  at  the  close  for  the  dominion  of  the 
Gentiles.  One  may  be  sure  that  the  last  addition  was  made 
after  a.d.  133.  Irenaeus  and  his  followers  Hippolytus  and 
Epiphanius  differed.  Irenaeus  said  that  the  Ebionites  thought 
differently  from  Kerinthus  about  the  Lord  (Christos);  but  the 
two  followers  say  that  Kerinthus  and  the  Ebionites  agreed  in 
opinion  about  the  Christos;  consequently  it  is  just  possible 


574  THE   GHEBERS  OF  HEBRON. 

that  neither  of  the  three  knew  what  Kerintlms  thought.  Es- 
pecially as  he  is  dated  at  about  115  by  the  author  of  Autiqua 
Mater.  While  any  hope  of  defeating-  the  Romans  remained  as 
it  did  in  the  Barcochebah  campaign  it  is  hard  to  see  how  the 
Jews  or  even  the  transjordan  Ebionim  could  believe  in  a  Mes- 
siah of  a  hundred  years  before  and  his  crucifixion.  Therefore, 
how  could  Kerintlms  have  believed  in  it  ?  According  to  the 
text  of  Hippolytus,  Lipsius,  p.  119,  141,  finds  that  Kerintlms 
held  that  a  Power  descended  on  the  Christos  from  above,  and 
that  the  Christos  is  not  distinguished  from  the  man  Iesu; 
also  that  Ebion  thought  the  same  things  as  Kerintlms,  but 
differed  only  by  adhering  to  the  Law  in  all  things.  There  is 
no  doubt  that  Hippolytus  mixed  up  Iesus  and  Christos  inter- 
changeably. 

Philo  (Confusio  ling.  14 ;  Creatio  mundi,  6,  8)  declares  the 
Logos  to  be  the  Archangel  (1  Thess.  iv.  16),  but  among  the 
gnostics  the  Angel  Gabriel  takes  the  place  of  the  Logos. — 
Irenaeus,  I.  xii.  p.  86.  According  to  Irenaeus,  III.  257  the  Niko- 
laitans  held  that  the  Father  of  the  Lord  is  different  from  the 
Creator,  and  that  the  son  of  the  Maker  is  not  the  Christos,  who 
continued  impassible  (i.e.  did  not  suffer),  descending  into  Iesu 
the  son  of  the  Creator  and  flying  back  again  into  his  own  Plero- 
ma ;  and  (that  he)  is  the  beginning  indeed  of  the  Only-begotten, 
but  that  the  Logos  is  the  true  Son  of  the  Onlybegotten.1    Here 

1  Isaiah's  Al  Gabor  seems  to  be  late  Jewish  Messianist ;  and  this  view  is  supported 
by  the  disturbances  which  the  Jews  at  Rome  raised  on  account  of  Christus, — '  impul- 
sore  Christo.'  Delitzsch,  Messianische  Weissagungen  in  Geschichtl.  Folge,  101,  102, 
should  be  compared  in  reference  to  Al  Gabor. 

It  seems  reasonably  open  to  doubt  (distrusting  Irenaeus)  what  Kerinthus  admitted 
concerning  Iesu,  or  if  he  acknowledged  any  more  of  the  2nd  person  of  the  Christian  Trin- 
ity than  the  Angel  Iesua  the  Salvator,  the  God  of  the  Salvation  and  Resurrection  of  the 
good.  Saturninus  evidently  did  not  go  further  than  to  admit  the  Salvator,  solely  as  a 
deity.  The  change  of  the  Syrian  word  Iesua  into  the  Greek  Iesous  and  the  Latin 
Iesus  would  have  a.  tendency  to  assist  in  the  transposition  of  the  Angel  into  the  man 
Iesus,  following  the  original  hopes  centred  in  David's  line;  and  so  the  conscience  as 
well  as  the  theology  of  many  a  partisan  would  be  satisfied.  Matthew,  xvii.  2  trans- 
figures Iesu.  When  Budha  died  he  entered  Nirvana,  the  sun. — Bunsen,  Angel-Mess. 
49.  Philo  regarded  the  sun  as  a  symbol  of  the  Cause. — Philo,  de  Somn.  I.  16.  The 
Chaldean  Saturn  had  his  Sun  or  Logos,  and  Philo  borrows  it. — Movers,  I.  553. 

If  the  Logos  was  the  true  Son  of  the  Onlybegotten  (as  the  Gnostics  said)  and  the 
Angel  Gabriel  takes  the  place  of  the  Logos  (as  the  Gnostics  said),  then  the  Gabriel  (of 
Luke,  i.  26,  35)  was  the  Angel  of  the  Lord,  the  Great  Archangel  Lord  (the  Kurios)  of 
the  Nazoria  and  Ebionim  beyond  the  Jordan.  The  point  we  make  is  that  in  the  eyes 
of  these  Gnostics  Gabriel  woidd  then  have  been  Son  of  the  Onlybegotten,  whereas 
among  the  Nazoria  of  the  "  Codex  Nazoria  "  the  Gabriel  was  Son  of  the  God,  l>prrotten 


THE  NAZARENES.  575 

we  see  how  near  Kerinthus  and  Karpokrates  must  have  been 
to  the  Nikolaitans  who  were  Gnostics  and  hated  by  the  author 
of  Revelations,  ii.  15.  Here  we  reach  in  the  second  century  of 
our  era  a  common  ground  on  which  the  quasi  Judaists  men- 
tioned in  Rev.  ii.  6,  9, 13-15  could  stand  with  the  Karpokratians, 
Kerinthus,  Saturninus  and  Markion.  Thus  at  Antioch  and  in 
Asia  Minor  there  would  seem  to  have  been  a  Gnostic  Chris- 
tianism  different  from  what  Tertullian's  Christian  party  pro- 
fessed, and  this  Christianism  of  the  first  part  of  the  Second 
Century  would  seem  to  have  been  gnostic  in  a  measure  repre- 
sented by  Saturninus,  Karpokrates,  Kerinthus  and  some  quasi 
Jews;  later,  about  150-170,  by  Markion  and  Apelles  ;  but  of 
course  with  certain  minor  differences  in  individual  views.  One 
result  which  we  obtain  is  that  Rev.  ii.  6,  15  was  written  well 
into  the  Second  Century  of  our  era,  after  a.d.  115-128.  Rev. 
xviii.  20  speaks  of  martyred  apostles  and  prophets,  but  not  of 

upon  Light,  and  performs  the  part  which  John,  i.  3  assigns  to  the  Logos. — Dunlap, 
Sod,  II.  p.  xxvii.;  Codex  Nazoria,  I.  165,  247,  267,  287,  291.  The  Chaldean  Logos  doc- 
trine preceded  the  Logos  of  Philo  and  the  Memra  of  the  Targums  (Nork,  II.  278). 
Isaiah  and  Philo  were  Jews,  not  Iessaeans  proper.  Isaiah  lxiii.  8,  9,  speaks  of  the  Angel 
of  the  Divine  Presence  as  the  Saviour,  and  Luke,  i.  19,  26,  47,  says  that  his  name  is 
1  Gabriel  who  stands  before  the  face  of  the  God'  and  that  the  God  is  the  Saviour  of 
Mariam.  But  Philo,  who  preceded  not  the  Nazoria  but  the  Iessaeans  of  the  2nd  cen- 
tury, has  the  following  rather  unreliable  passage  confirmatory  of  Luke's  Gospel  in 
regard  to  Gabriel. 

What  refer  to  the  genesis  of  the  Unborn  are  a  long  way  off,  even  if  very  much  ap- 
proximated, following  upon  the  'attractive  favors'  of  the  Saviour. — Ex  Iohanne 
Monacho.  Philonis  Opera  Omnia,  Lipsiae,  1853,  Tomus  vi.  p.  253. 

That  this  is  Philo's,  may  be  conjectured  from  'what  concerns  the  Unborn  and  His 
Powers;'  and  Isaiah,  lxiii.  8,  9,  shows  that  the  Jews  acknowledged  (in  their  Kabalah 
and  (inusls)  a  Saviour  Angel  (Iesua)  'in  the  presence  of  the  God  '  who  by  his  mercies 
(6\ko.U  x«P«")  drew  up  towards  him  the  souls  of  men.  While  Philo  speaks  of  this 
Archangel,  he  never  mentions  the  word  Christos,  but  only  Logos,  Great  Archangel  of 
many  names,  Oldest  Angel,  etc.,  while  late  in  the  2nd  century  we  find  the  Angel-king 
among  the  Iessaeans.— Matthew,  iv.  11;  xxv.  34;  Luke,  ii.  9.  Now  if  little  children 
had  their  representative  angels  in  heaven  in  the  Father's  presence  (Matth.  xviii.  10) 
what  hindered  some  to  consider  that  the  Angel  Iesua  in  heaven  represented  the  Messiah 
on  earth  ?— Matth.  xvi.  16;  Luke,  ii.  11  ;  Codex  Nazoria,  I.  266,  164,  282.  The  Kab- 
bala  is  a  valuable  remnant  of  an  Oriental  philosophy  of  religion.  The  Hebrew  Sohar 
was  composed  from  the  writings  of  Simeon  ben  Iochai  who  lived  in  the  2nd  century 
The  Sohar  is  full  of  Messianic  passages,  so  that  almost  all  the  Christian  doctrines 
preached  by  Paul  and  the  other  apostles  are  to  be  found  in  it.— Dunlap,  Sod,  II. 
p.  89.  The  Sohar  names  Metatron  the  First-born  Being  and  Beginning  of  all  creatures. 
Metatron  will  be  conjoined  to  a  body  in  places  of  burial.  All  postbiblical  Jewish 
studies  in  Palestine  are  only  gotten  from  Babylonia. — Fuerst,  p.  11.  Exodus,  iii.  2,  6, 
14,  Philo,  Vita  Mosis.  I.  12,  and  Matthew,  iii.  11,  represent  the  Logos  (Angel  Iahoh)  as 
the  image  of  the  Primal  Being,  as  Angel,  as  the  Angel  of  the  Providence  from  God, 
and  as  Son  in  the  Codex  of  the  Nazoria. 


576  THE   GIIEBERS   OF  HEBRON. 

Peter  and  Paul.  The  writer  of  the  Apokalypse  places  himself 
in  an  attitude  hostile  to  the  heathen- christians.  Volkraar  says 
(Commentar  zur  Offenbarung  Johannis,  p.  42) :  The  rabbinical 
learning  and  art  which  reigns  through  the  entire  book  is  hardly 
to  be  referred  to  the  Fiskerapostle  (compare  Holzmann  in 
Schenkel's  Bibellexicon,  III.  p.  337.  Scholten,  p.  8  f.).  .  .  .  The 
Christus  conception  which  meets  us  here  seems  to  presuppose 
such  a  free  conception  as  belonged  only  to  the  later  Christian- 
ism  (comp.  Scholten,  p.  9)  :  "  The  apotheosis  of  Iesu  is  too 
strong  to  be  ascribed  to  a  contemporary  and  disciple  of  Iesu. 
.  .  .  The  fire  of  his  soaring  flight,  the  youthful  force  of  imag- 
ination, which  enlivens  the  book  bearing  date  a.d.  68,  is  hardly 
natural  in  a  contemporary  of  Iesu  living  so  late.  Hoekstra 
(p.  367  f.)  says :  The  whole  spirit  and  learned  contents  of  the 
book  speak  against  its  composition  by  one  of  the  most  trusted 
disciples  of  Iesu,  not  only  in  so  far  as  according  to  this  book 
Iesu,  only  unwillingly  and  compelled  by  the  events  of  the  time, 
will  not  impose  on  his  followers  the  burden  of  the  Law  of 
Moses,  in  so  far  as  the  same  was  already  laid  aside,  ii.  24  (see 
Acts,  xv.  29) ;  .  .  .  but  also  because  this  book  utters  no  single 
thought  that  lifts  in  principle  (principiell)  Christianism  above 
Mosaism.  ...  If  in  reality  the  spirit  and  character  of  the  his- 
toric Christos,  as  John  had  learned  to  know  him  personally, 
have  been  the  foundation  on  which  he  has  built  his  idea  of  the 
heavenly  Christos,  then  there  is  left  scarcely  anything  of  the 
full  of  love  and  loveworthy  human-son  (Menschensohnes)  that 
the  Synoptic  Evangels  depict"  (comp.  Scholten,  p.  9,  130). 
And  Scholten,  p.  10,  adds  to  this  the  objection  that  the  Apoka- 
lyptic  writer  puts  himself  in  an  attitude  hostile  to  the  Heathen- 
christians. — Hermann  Gebhardt,  Lehrbegriff  der  Apokalypse, 
Gotha,  1873,  p.  8.  Like  the  Nikolaitans,  Paul,  1  Cor.  viii.  10, 
11,  evidently  objects  to  the  heathen  custom  of  idolatry,  eating 
meat  in  an  idol's  temple,  which  excites  the  ire  of  the  author  of 
Rev.  ii.  20.  The  Pauline  writer  thus  coincides  with  the  author 
of  the  Apokalypse  in  this  particular;  so  that  if  one  wrote  in 
the  2nd  century  the  other  probably  did.  In  addition  to  all  the 
testimony  accumulated  in  this  chapter  we  must  take  into  con- 
sideration the  statement  found  in  the  work  of  Josephus  (if 
genuine)  that  the  sect  of  Judas  the  Galilean  survived  as  late 
as  a.d.  100.  Is  not  this  statement  intended  to  bolster  up  the 
hypothesis  on  which  the  sect  of  the  Iessaean  Nazoraioi  (Na- 


THE  NAZARENES.  577 

zoria)  was  subsequently  founded  ?  The  remark  is  calculated 
to  support  an  interest  in  the  patriotic  efforts  of  the  natives  of 
the  region  that  Home  had  crushed.  Now  the  story  of  Iesu  is 
directly  based  on  the  status  in  Palestine  in  the  time  of  Pilate. 
All  the  ingredients  of  interest  belonging-  to  that  period  are 
interwoven  or  in  some  way  referred  to  in  the  New  Testament 
narratives  of  the  Synoptic  gospels,  and  these  gospels  followed 
upon  a  set  of  prior  Gnostic  narratives.  The  gnosis  was  the 
first  motor,  and  the  Four  Gospels  responded  to  its  inspiration 
in  Palestine,  Antioch,  and  Asia  Minor.  If  the  sect  of  Iudah 
the  Galilean  continued  even  only  to  the  year  a.d.  100  it  would 
naturally  become  affiliated  to  the  Ebionites  and  Nazoria  beyond 
the  Jordan.  The  writers  of  Matthew,  xii.  5  and  John,  viii.  5, 
xii.  34  must  have  been  Ebionite  Nazoria  since  they  still  relied 
on  the  Law  of  Moses  and  the  authority  of  John  who  baptised 
the  Nazoria  in  the  Jordan. 

Both  Karpokrates  and  Kerinthus,  if  we  can  trust  Tertul- 
lian,  held  that  the  world  was  created  by  a  lower  order  of  angels 
and  Powers  far  distant  from  the  upper  Powers.1  Irenaeus  says 
very  little  of  Kerinthus,  and  gives  us  perhaps  the  ideas  of  the 
'  Kerinthians  of  his  time '  rather  than  those  of  Kerinthus  him- 
self. Moreover  he  credits  Kerinthus  with  a  complete  admis- 
sion of  the  attributes  of  the  heavenly  Angel  Iesua  or  Salvator, 
but  a  denial  that  the  man  Iesu  is  the  Christos.  The  antithesis 
between  the  acceptance  of  a  Messiah-Christos  and  the  negation 
of  the  claims  of  a  man  Iesua  is  so  striking  that  Ave  cannot 
avoid  suspecting  that  there  was  no  such  individual,  since  to 
assert  that  there  is  a  Saviour  and  simultaneously  to  deny  that 
the  man  Iesu  is  the  Saviour  Christos  is  so  summary  and  com- 
plete as  to  imply  a  radical  distinction  between  the  two, — so 
radical  as  to  make  it  doubtful  whether  Kerinthus  ever  hold 
any  opinion  at  all  about  the  man  Iesua.  Did  Irenaeus  super- 
add the  Testes  part  ?  Irenaeus  (about  40-55  years  later)  said 
that  Kerinthus  denied  that  Iesus  was  the  Angel-King,  the 
Messiah,  the  Logos,  believing  in  an  Angel-King,  an  Angel 
Iesua,  a  Salvator.     His  statement  amounts  to  this,  that  Kerin- 

1  Ante-Nicene  Christian  Library,  Tcrtullian,  Vol.  III.  p.  4(55.  As  Kerinthus 
taught  similarly  to  Karpokrates,  the  words  '  ab  illis  '  prohahly  refer  to  '  those '  lower 
angels  and  powers,  that,  according  to  Karpokrates,  created  the  world.  "  In  the  arro- 
gant name  of  the  Gnostics  they  promise  a  certain  new  scieutia." — Origen  contra  Oel- 
sum,  V.  p.  480.  ed.  Paris,  1619. 
37 


578  THE  GHEBERS  OF  HEBRON. 

thus  made  a  distinction  between  the  Christos  and  lesu.1  Con- 
sequently he  believed  in  the  Jewish  Messiah  alone,  not  in 
Iesus.  The  statement  of  Irenaeus  amounts  to  charging  Kerin- 
thus  with  a  knowledge  of  the  existence  on  earth  of  a  lesu, — i.e. 
of  what  was  dogma  after  a.d.  145-160.     As  to  Kerinthus  2  being 

1  Matthew,  xxvii.  46,  affords  a  clue  to  this  idea,  which  was  more  likely  to  be  known 
to  Irenaeus  than  to  Kerinthus,  since,  according  to  the  author  of  ''  Supernatural  Re- 
ligion "  and  for  reasons  of  evidence  elsewhere  stated  in  this  work,  there  is  no  reason  to 
think  that  the  Gospel  of  Matthew  is  as  ancient  as  a.d.  130  or  1 40,  while  "  Antiqua  Mater" 
dates  Kerinthus  about  115.  An  upper  class  apostle  at  Antioch  was  capable,  in  a.d. 
160  of  writing  the  Gospel  of  Matthew  in  Greek.  But  there  is  reason  for  thinking  that 
the  Gospel  of  the  Hebrews  (Gospel  of  the  Nazarenes)  preceded  ;  and,  if  Irenaeus  is  ex- 
act in  his  account  of  Basileides,  Karpokrates  and  Kerinthus,  then  these  must  all  have 
known  this  Gospel,  and  the  crucifixion  doctrine  probably  contained  in  it.  But  neither 
Simon  Magus,  Menander,  nor  Saturninus  (according  to  Irenaeus)  seem  to  have  known 
anything  about  either.  Although  there  were  numerous  gnostic  scriptures  in  Babjdon, 
India,  Egypt,  and  on  the  Jordan,  Origen,  c.  Cels.  V.  p.  489,  says  that  the  Simonians 
(not  Simon  himself)  refuse  to  confess  Iesus  to  be  the  Son  of  the  God,  but  call  Simon  the 
Power  of  the  God.  It  looks  here  as  if  Simon  Magus  himself  had  never  heard  of  lesu, 
in  spite  of  the  Acts  of  the  Apostles,  since  Simonians  deified  himself. 

2  There  were  two  sorts  of  Ebionites,  one  described  by  Tertullian,  the  other  by 
Irenaeus.  They  aimed  to  correct  the  life  and  to  abuse  the  flesh.  Tertullian's  Ebioniin 
held  that  Iesus  was  a  man  born  just  like  other  men.  So  far,  we  see  an  agreement  be- 
tween Kerinthus  and  the  Ebionites  ;  the  Ebionim  of  Irenaeus  I.  xxvi.  held  that  '  the 
world  was  made  by  the  God  '  (which  Kerinthus  denied),  and  regarding  the  Lord  (Iesus) 
they  differ  from  Kerinthus  and  Karpokrates  (whom  Irenaeus  describes  in  I.  xxiv.  xxv. 
as  holding  that  Iesus  was  the  son  of  Ioseph  and  Maria).  Irenaeus's  Ebionim  use  only 
that  gospel  which  is  according  to  Matthew  (we  read  elsewhere  in  Epiphanius  that  the 
Kerinthians  used  only  a  part  of  Matthew's  gospel,  ex  parte,  non  ex  toto. — See  Note  to 
Irenaeus,  I.  xxv.  p.  137).  And  the  Ebionim  of  Irenaeus  rejected  Paul  as  an  apostate 
from  the  Law. — ibid.  I.  xxvi.  According  to  Neander,  the  Ebionites  differed  in  opin- 
ions, some  agreeing  with  Karpokrates  in  denying  the  supernatural  birth,  yet  not  deny- 
ing his  resurrection.  One  sort  (the  stricter  kind)  were  beyond  Jordan  and  continued 
down  to  the  5bh  century  at  Pella.  They  were  little  different  from  Jews. — Compare 
Matthew,  v.  17  ;  also  Library  of  Univ.  Knowl.  Art.  Ebionites.  But  the  Ebionites 
around  Beroea  in  the  4th  century  were  more  liberal ;  they  still  continued  to  circumcise 
and  keep  the  Sabbath.  Tertullian  says  that  Ebion  believed  the  Iesus  to  be  a  mere 
man.  But  which  sort  of  Ebionites  does  he  mean  ?  Probably  the  Ebionites  beyond 
Jordan,  who  were  almost  Jews,  would  not  take  up  any  opinions  about  Iesus  at  all,  until 
after  a.d.  160.  They  would  be  able  to  assign  Essene  doctrines  (as  in  Matthew,  v.  vi. 
vii.  chapters)  to  the  Iessenes  (or  Essenes)  not  to  Iesus.  Kerinthus,  Irenaeus  I.  xxv. 
says,  separated  the  Christus  from  the  Iesus  !  How  could  Kerinthus  distinguish  be- 
tween the  Christos  and  Iesus,  and  leave  anything  of  the  latter  V  Saturninus  does 
not  mention  Iesus,  but  only  the  Salvator  (Christus,  Metatron,  Angel-King  and  Angel 
Iesua).  Karpokrates  and  Kerinthus  immediately  follow  Saturninus  (in  Irenaeus),  and 
he  puts  the  Ebionites  after  Kerinthus  in  his  order  of  arrangement  ;  as  if  he  was  flunk- 
ing of  the  later  Ebionites  around  Beroea.  It  looks  very  much  as  if  there  had  been  a 
gap  "before  Antioch"  that  some  Christian  party  was  anxious  to  fill  in.  Irenaeus 
adroitly  draws  attention  to  the  later  Ebionites  of  the  Beroean  sort,  and  the  word  '  Iesus ' 
in  the  end  of  I.  xxv.  forms  a  quasi  connection  with  the  word  Dominus  in  the  reference 
(I.  xxvi.)  to  the  later  Ebionites. 


THE  NAZARENES.  579 

a  Judaist  Gnostic  at  Antioch,  what  is  gnosis,  if  the  account  of 
the  marriage  of  the  Sons  of  God  (the  Angels)  with  the  daugh- 
ters of  men,  in  Gen.  vi.  1-4  and  in  the  Book  of  Henoch,  is  not 
Jewish  gnosis  !     What  else  is  Ezekiel,  i.  except  gnosis  ? 

The  work,  Antiqua  Mater,  decides  substantially  as  follows  : 
That  Pliny's  letter  to  Trajan  in  the  autumn  or  winter  of  112, 
the  letters  of  Pliny  and  Trajan  being  externally  unattested, 
not  quoted  by  Justin  Martyr,  causes  serious  doubts  of  its 
genuineness ;  that  Tacitus  writing  about  112-115  and  speaking 
of  Christiani  confounds  the  Christians  with  the  Messianists 
(Jews)  in  the  time  of  Nero,  the  two  words  Messiah  and  Chris- 
tus  being  equivalents.  Tacitus  simply  dates  back  the  Chris- 
tians of  112  to  the  Messianists  of  G4.  The  Christiani  of  Trajan's 
time  were  making  themselves  felt;  and  the  word  Christiani, 
according  to  Justin,  covered  a  number  of  gnostic  sects,  Kerin- 
thus  himself  being  called  a  false  apostle,  although  believing 
in  a  Christos.  But  the  Messianists  of  a.d.  61,  while  trouble- 
some, were  not  yet  Christians. 

There  was  a  false  Messiah  in  Judea  in  a.d.  60-63,  and 
another  as  early  as  45. — Jahn,  Hebrew  Commonwealth,  3G8, 
374.  Tiberius  Alexander,  succeeding  Fadus  in  46,  crucified 
the  two  sons  of  Judas  the  Galilean. — ibid.  3S8.  Suetonius,  a 
contemporary  of  Tacitus,  tells  us  that  the  Christiani  were 
severely  punished  in  the  reign  of  Nero,  a.d.  65.  Suetonius 
says :  "  Judaeos,  impulsore  Christo,  assiduo  tumultuantes  B<  >ma 
expulit."  An  impostor,  or  false  Messiah,  assembled  a  body  of 
armed  men  at  Tirabatha  to  go  to  Mt.  Garizim,  whom  Pilate 
attacked  and  dispersed. — Jahn,  p.  358.  The  author  of  Antiqua 
Mater  considers  that  Tacitus  could  have  known  nothing  of 
the  distinction  between  those  that  looked  for  a  Messiah  and 
such  as  believed  in  the  Iesus  as  Christos.  There  were  others 
(gnostics)  accepting  Iesus  and  proclaiming  themselves  Chris- 
tians, yet  keeping  the  Law  and  living  in  the  customs  of  the 
Jews :  to  wit,  Ebionites  of  two  sorts,  either  confessing  with  us 
Iesus  born  of  a  virgin,  or  not  so,  but  like  other  men.  Origen, 
c.  Cels.  V.  p.  489. 

The  Apokalypse  mentions  the  Lion  of  Judah,  and  the 
Archangel  Michael  had  the  lion's  head.  The  Lion  was.  says 
Porphyry,  worshipped  as  God.1  The  lion  is  the  symbol  of 
Herakles,  Adonis,  Horns,  Apollo,  Mithra  and  Vishnu.     At  the 

1  de  Abst.  iv.  p.  54  ;  Exodus,  xxvii.  31. 


580  THE   GHEBERS   OF  HEBRON. 

time  of  Alexander's  invasion,  the  Hindus  adored  Dionysus  and 
Herakles,  who  are  Vishnu  and  Krishna.  Some  of  the  rock- 
hewn  temples  where  Krishna  was  worshipped  reach  back  to  a 
period  prior  to  the  Christian  era.1  Brachmans  followed  Alex- 
ander to  near  Babylon.  One  burned  himself  alive  at  no  great 
distance  from  it.  Thus,  before  our  era,  the  followers  of  Mithra 
and  Krishna  had  reached  Babylon.2  The  Brahman  Manu  was 
known  there  probably  as  soon  as  Moses  was. 

Let  him  abstain  from  honey  and  meats  of  all  kinds  .  .  .  Let  him  avoid 
woman,  and  every  thing  fermented. — Jacolliot,  Manon,  p.  75  ;  Manu,  II.  176, 
177. 

The  dwidja  who  aspires  to  sanctity  ought  to  follow  the  example  of  sanctified 
personages  and  to  abstain  even  from  permitted  meats.  He  who  lives  only  on 
cereals,  vegetables  and  fruits  avoids  all  the  evils  that  afflict  this  world  below. — 
Jacolliot,  Manou,  p.  217. 

The  Brahmans  of  the  South  of  Hindustan,  supporting-  them- 
selves upon  this  law,  prohibit  meat  entirely.3  The  Jewish  nazer 
was  forbidden  the  use  of  wine  and  spirit.4  The  Brahman 
Nazarenes  were  before  our  era,  like  those  of  the  Syrians  and 
Jews.  Let  him  deny  himself  ( — Matthew,  xvi.  24)  like  the  Ies- 
saeans. 

His  food  was  locusts  and  wild  honey.6 — Matthew,  iii.  4. 

Behold  the  birds  of  the  heaven  that  they  sow  not,  neither  do  they  reap  nor 
gather  into  barns,  yet  your  heavenly  father  feeds  them  !  Are  you  not  of  much 
more  value  than  they  ? — Matthew,  vi.  26. 

Thus  the  Brahman  appeared  in  Syria,  bearing  on  his  forehead 
the  sign  of  his  sect.  The  folloAvers  of  Mithra  were  so  marked  ; (i 
and  in  the  Christian  Mystery  7  the  army  of  Saints  bears  the 
sign  upon  the  forehead.s    The  Great  Baptist  appears  on  the 

1  Krishna.     The  incarnation  of  Vishnu. 

2  So  Movers,  Phon.  pp.  551,  553;  Julian,  Orat.  v.  in  Matrem  Deorum,  p.  172; 
Dunlap,  Sod,  II.  27.  The  cock  was  sacred  to  Demeter,  wherefore  the  Initiated  do  not 
eat  it,  nor  were  domestic  birds,  fish  or  beans  eaten  at  Eleusis.  The  orthodox  Jews 
lived  on  bread,  milk  and  honey.     The  Pharisees  despised  delicacies  in  diet. 

3  Jacolliot,  Manou,  p.  217. 

4  Numbers,  vi.  2,  3,  4.  The  Syrians  are  said  to  have  anciently  abstained  from  the 
animals.  — Porphyry,  de  Abst.  iv.  p.  57. 

s  /ueAidypior,  it  is  somewhere  said,  is  not  honey  at  all. 

6  Tertullian,  de  praescript.  xl. 

7  the  Apokalypse. 

8  Rev.  xiv.  1 ;  xx.  4. 


THE  WAZARENES.  581 

Jordan  in  all  the  strictness  of  Manu's  precepts,  eating'  only 
wild  food.1 

Bel  being-  the  Lord  of  the  world  dwelling-  in  the  temple  of 
the  Sun,  is  consequently  the  Chaldaean  and  Hebrew  Logos, 
whom  Philo,  Allegories,  I.  30  calls  Adam,  on  the  ground  that 
Adam,  who  he  says  is  the  "Nous,"  gives  names  to  and  com- 
prehends all  things.  The  Hindu  ascribed  this  office  of  '  nam- 
ing the  creatures  '  to  Brahma.  Now  Adam  (Christos)  in  Gen- 
esis, ii.  4,  7,  is  brought  into  connection  with  the  generation  of 
the  heavens2  and  the  earth,  so  that  it  is  easy  to  see  where  the 
El  lionite  got  his  Adam-Christ  of  the  Clementine  Homilies.  .  .  . 
But,  as  Bel  set  his  abode  in  the  temple  of  the  Sun,  so  the 
Hebrew  Creator,  according  to  the  Septuagint  and  the  Vulgate 
psalm  xix.  placed  his  tabernacle  in  the  sun.  Before  the  sun 
rose  the  Essenes  spoke  no  ordinary  word  ;  like  the  Jews  and 
Therapeutae  they  beheld  the  Deity  in  the  sun. — Numbers, 
xxv.  4.  So'  did  the  Iezidi.  Josephus  describes  the  leaving 
dead  bodies  putrefying  in  the  sun  as  an  offense  to  the  Supreme 
King  of  all,  to  whom  purification  is  due.  The  Jewish  High- 
priest  was  not  allowed  to  be  '  defiled  for  the  dead.'  In  the 
Babylonian  Myth  Bel  takes  off  his  own  head,  and  with  the 
blood  that  pours  forth  gives  life  to  man.  He  is  the  source  of 
the  spiritus  vitae  (see  Exodus,  iii.  2,  6,  15).  The  Egyptians 
said  that  from  the  sun  proceeded  fire  and  spirit.  The  spirit  is 
the  Creator. — Gen.  i.  2  ;  ii.  7.  El  breathes  out  the  breath  of 
life  (the  spiritus,  the  pneuma)  into  the  nostrils  of  mankind. 
The  Egyptians  said  that  from  the  sun  came  fire  and  spirit. 
But  the  sun,  according  to  Philo,  Quis  Heres,  53  ;  Vita  Mosis, 
39,  de  Somn.  13, 14,  15,  16 ;  is  the  emblem  of  the  Logos  who  is 
the  Greal  Archangel  of  many  names. — Philo,  Confusio  Ling. 
14,  28.  The  spiritus  vitae,  the  Breath  of  the  lives  (of  all  that 
live)  issues  from  Iachoh  of  dual  power  of  life. — Gen.  ii.  7  ; 
Exodus,  iii.  2,  14  ;  Gen.  ii.  23,  iii.  20.     Iachoh  is  the  mentally- 

1  These  prophets  were  wild  pastors,  wandering  in  Nabathea.  nabaa  means  "to 
itinerate"  (in  arabic)  ;  nabi  means  a  "  prophet  "  :  and  the  Essenes  made  their  "  travels," 
like  the  Brahman  penitents.  The  Mysteries  required  abstinence  by  avoiding  women 
and  by  fasting;  Romans,  xiv.  21.  "Ie"sous  the  Nazarene  who  became  a  prophet." — 
Luke,  xxiv.  19.  The  Opinion  of  the  Nazarenes  was  before  Christ  and  knew  not  Christ. 
— Epiphanius,  I.  121.  The  prophet  of  to-day  was  formerly  called  Seer.  He  goes  up 
into  the  High  place  to  eat.  For  the  people  will  not  eat  until  he  comes  ;  for  he  blesses 
the  sacrifice.     1  Samuel,  ix.  9,  13. 

2  Colossians,  i.  15,  Hi,  :1~.  The  Man  formed  after  God's  own  image  was  not  placed 
in  paradise. — Gen.  i.  27;  Philo,  Plant.  Xoe,  11. 


582  THE   OHEBERS   OF  HEBRON. 

perceived  principium  of  Light  and  Life,  the  Eternal  "  I  am," 
the  Mysterious  Divinity  Iao  of  the  Chaldaeans  and  Phoenicians, 
—the  Iahoh  of  the  Jews !     The  Izedi  (Iezidi,  compare  Asad, 
Sada  a  fire-flame,  and  El  Sadi  of  the  Jews)  are  connected  with 
the   Hebrews   by  circumcision,  the  passover,  or  a   sacrificial 
festival  allied  to  the  passover  in  time  and  circumstances.     To 
this  we  may  add  the  more  direct  testimony  of  ancient  Syrian 
authors.    Dr.  Grant  consulted  a  work  (in  the  possession  of  Mar 
Shimon)  written  in  1253  containing  a  statement  that  the  Izedis 
are  of  Hebrew  descent.1     The  Iezidi  adored  a  solar  symbol. 
According  to  Mani,  Christos  the  Glorious  Intelligence,  called 
by  the  Persians  Mithra,  resided  in  the  sun.     The  Angel  Gabriel 
was  the  Fireangel,  and,  besides  being  the  Great  Archangel  of 
many  names,  was  the  representative  of  the  Logos  (according 
to  Irenaeus,  Luke,  and  Philo)  and  peculiarly  the  Archangel  of 
the  Nazoria,  Nazorenes,  and  Ebionites  beyond  the  Jordan  and 
along  the  Euphrates.— Codex  Nazoria,  passim  ;  Luke's  Gospel, 
i.  19,  26,  35 ;  Philo,  Conf.  Ling.  28  ;  On  Dreams,  37 ;  Who  is 
Heir,  13  ;  Allegories,  II.  21 ;  Hebrews,  i.  2  ;  Judges,  xiii.  9,  22  ; 
Ezekiel,  i.  27.     When  the  Beni  Asarel  served  Bal  and  Astarta, 
the  gods  of  Moab  and  the  Deities  of  the  Transjordan,  no  wonder 
that  out  of  the  Gheber  sun  and  fire  worship  Gabariel  (Herakles) 
should  at  last  be  acknowledged  as  the  Vital  Fire,  the  Word  of 
Saturn,2  and  the  Fireangel  of  the  Jordan.     Logos  was  God's 
image   through   whom  the   entire  World  was    made.— Philo 
Monarch.,  II.  5. 

But  the  power  that  issues  from  the  fountain  of  the  Logos 
has  the  spirit.3  Divine,  without  form,  is  the  spirit,  pervading 
the  internal  and  external  of  beings,  unborn,  without  breath, 
without  heart  (manas),  shining  elevated  above  the  highest  and 
unalterable.  Out  of  him  comes  the  breath  of  life,  the  mind, 
and  all  senses.  The  Mundaka  Upanishad.4  Philo.  Yita  Mosis  I. 
12,  13,  recognises  the  Deity  of  Exodus,  iii.  2,  4,  6,  as  the  Sav- 

i  Syria  and  the  Holy  Land,  by  Walter  Keating  Kelly,  p.  4S. 

2  When  Philo,  de  Agricultura,  17,  speaks  of  eucharistia  and  honor  "  of  the  sole 
Saviour, "  he  means  the  Supreme  Deity.  Philo  was  not  a  Christian,  although  he  taught 
the  doctrine  of  a  Great  Archangel  and  the  Divine  Logos.  The  time  for  that  was  not 
yet  come.  Titus  had  not  destroyed  Jerusalem,  nor  had  Adrian  revived  the  place  as 
Aelia  Capitolina,  excluding  all  Jews.  The  lost  sheep  around  HaSabun  (Heshbon)  and 
the  mountains  of  Moab  could  then  come  to  the  front  as  political  and  religious  adver- 
saries of  the  Pharisees,  as  soon  as  Jerusalem  was  rooted  out. 

3  Philo,  Quod  Deterius.  23. 
«  Wuttke,  II.  294. 


THE  NAZARENES.  583 

iour  Angel  and  God  the  Saviour.  Pliilo,  10  Command.,  33, 
ascribes  safety,  salvation,  to  the  Good  Lord  (Kurios  Agathos) 
and  King,  Cause  of  good  alone  and  of  nothing  evil. 

With  the  exception  of  Euhemerus  and  his  party,  deities  were 
anciently  regarded  as  spirit  and  not  flesh ;  so  the  gnostics 
held.  Pliilo  represents  to  us  the  Chaldean  Bel-Mithra,  the 
Logos,  Mediator,  and  also  recluse  self-denial.  The  Essaeans 
were  on  the  eastern  side  of  the  Dead  Sea,  as  were  the  Elchas- 
ites,  a  Sabian  or  Baptist  sect,  who  at  the  beginning  of  the  2nd 
century  were  blended  with  the  Ebionites ;  sects  floating  be- 
tween Judaism,  Christianity,  Baptism  and  Sabianism  were  in 
the  transjordan  region  during  the  first  centuries  of  our  era. 
"All  that  dwell  in  the  Desert  are  uncircumcised." — Jeremiah, 
ix.  26.  Circumcision  is  here  employed  in  a  political  sense  ; 
for  the  Ebionites  adhered  to  the  Jewish  Law  and  consequently 
to  circumcision. — Irenaeus,  I.  xxvi.  The  Ebionites  and  Nazo- 
ria  lived  together  in  the  Desert  ( — Norberg,  pref.  to  Codex 
Nazoria,  p.  v.),  were  later  called  Nabathaeans,  and  were  an  in- 
dependent people. — ibid.  p.  v.;  Dunlap,  Sod,  II.,  11,  33.  The 
Nabathaeans  inhabited  the  southern  foot  of  Mount  Lebanon. — 
ibid.  10 ;  Jervis,  Gen.  p.  382.  The  Jewish  priests  adored  the 
Lord  of  life  in  the  rising  sun. — Ezekiel,  viii.  16  ;  2  Kings,  xxiii. 
11  ;  Numb.  xxv.  4.  So  did  the  Essaeans. — Jos.  Wars,  II.  8,  5. 
The  Sabians  are  a  people  standing  midway  between  Christians 
and  Magians.  Abu.  'Hanifah  (c.  7-50-760)  says  that  the  Ssabi- 
ans  stand  between  Judaism  and  Christianism  and  read  psalms. 
Others  say  that  they  worship  the  Angels. — Chwolsohn,  I.  190, 
191 ;  II.  561,  565.  Compare  the  prohibition  to  worship  Angels. 
— Coloss.  ii.  18.  We  can  see  from  this  the  extreme  probability 
that  we  have  to  deal  (in  early  Christianism)  with  transjordan 
and  Nabathaean  gnosis.  Matthew,  ii.  1,  at  once  brings  the 
Magians  from  the  eastern  districts  upon  the  scene!  There  is 
no  doubt,  says  Chwolsohn,  I.  116,  117,  that  the  Elkasites  were 
identical  with  the  Mandaites.  These  are  the  Nazoria  of  the 
'Codex  Nazoria.' — ibid.  117.  Abu  'Hanifah  came  from  Dear 
Bassora,  where  the  Mandaites  were.  These  Elkasites,  Ossenes, 
Nazoraioi  agreed  with  the  Ebionites  (who  used  the  Book  of 
Elxai)and  Sampsaioi  (Sun  worshippers),  and  still  lived  in 
Arabia  in  the  time  of  Epiphanius,  a.d.  367. — Chwolsohn,  I.  117  ; 
Epiphan,  xix.  ;  liii.  p.  461.  In  Elxai,  Chwolsohn,  I.  119,  120, 
sees  Persian  influences,  at  home  in  Arabia. 


584  THE   OHEBERS   OF  HEBRON. 

The  Iessenes  (the  Essenes)  detested  oil  as  defilement.  The 
Iessaean  healers  (in  the  New  Testament)  nsed  it  to  anoint  the 
sick.  We  have  first  the  Iessenes  a  sect  of  self-denying-  monks 
who  practised  the  healing  art  150  years  before  the  Christian 
era.  These  were  succeeded  by  Nazorian  Iessaeans  who  healed 
the  sick  and  cast  out  devils.  These  Nazorian  Iessaeans  are 
described  as  making  their  '  Travels,'  just  as  the  Essenes  did. 
The  Essenes  claimed  nothing,  all  was  common  property  within 
the  order  of  Essenes,  and  therefore  when  they  travelled  (made 
the  travels)  they  carried  nothing  at  all  with  them  but  went  in 
to  the  houses  of  other  Essenes  that  they  had  never  seen  before 
as  if  they  were  most  intimate  friends. — Josephus,  Wars,  II.  7  (8). 
The  sect  that  claimed  to  be  Nazorians  or  Nazarenes  borrowed 
these  habits  from  the  Iessenes. — Matthew,  x.  9,  10 ;  Luke,  x. 
4-10.  Epiphanius,  I.  117,  120  (ed.  Petavius)  says  that  they 
were  called  Iessaeans  before  they  were  called  Christians,  and 
that  all  Christians  were  then  called  Nazarenes.  These  Nazori- 
ans (just  called  Iessaeans)  were  contemporaneous  with  the  Ke- 
rinthians  ( — Epiphanius,  I.  117)  and  preceded  them  (about 
which  Epiphanius  higgles  and  hesitates,  but  admits  that  they, 
for  all  he  knows,  preceded  the  Kerinthians  and  anyway  were 
contemporaneous  with  them).  Epiphanius  (bishop  of  Salamis, 
called  Constantia,  in  Cyprus  from  367  to  403)  here  makes  an 
apparently  unwilling  but  a  most  important  admission,  which 
shows  that,  if  there  were  Iessaians  before  Kerinthus,  he  did 
not  care  to  know  much  about  it.  We  know  not  the  exact 
date  when  they  acquired  the  name  Christians  at  Antioch 
(where  Kerinthus  was)  because  the  Book  of  Acts  is  not  relied 
upon  for  the  facts  ;  but  since  they  were  contemporaneous 
with  the  Kerinthians,  we  may  put  them  down  as  early  as  105, 
not  far  from  and  before  the  era  of  the  Nikolaitans  and  before 
the  time  when  the  Apokalypse  was  written.  Kerinthus  might 
have  been  a  Christian,  because  he  believed  in  a  Christos,  but 
he  did  not  believe  that  the  Saviour  Christos  was  Iesus. — Iren- 
aeus,  I.  xxv.  He  distinguishes  between  the  two  very  clearly  ; 
for  (according  to  Irenaeus)  he  considers  Iesua  Ioseph's  son 
by  Mary  ;  but  the  Christos,  he  thought,  was  not  crucified.  So 
Karpokrates  thought,  that  he  was  a  man  like  other  men,  but 
superior.  In  the  time  of  Philo  preceding  these  two  philoso- 
phers Iesua  is  not  mentioned.  At  this  Nazorene  period  were 
the  Poor,  the  Ebionites  (Luke,  vi.  20  blesses  them)  and  some 


THE  N .1 Z.  1 UENES.  585 

one  inferred  that  an  Ebion  was  their  founder.1     So  some  one 
might  have  inferred   that  a  Iesua2  had  been  the  founder  of 

1  "  The  creation  of  a  head  of  sect,  Ebion,  who  must  be  a  disciple  or  successor  of 
Kerinthus ."  "Out  of  the  parallel  passages  Philastrius  haer.  37.  Pseudotertullian 
haer.  11  we  recognize  that  at  all  events  Hippolytus  already  derived  the  name  Ebionites 
from  a  pretended  Sect-founder  Ebion,  while  nevertheless  Irenaeus  knew  nothing  of  the 
same." — Lipsius,  zur  Quellenkrit.  d.  Epiphan.  (JS,  138.  We  will  date  a  period  in  the 
life  of  Hippolytus  at  21 1— '217.  Irenaeus  wrote  in  circa  188-200.  Therefore  no  Ebion 
was  known  daring  the  first  two  centuries  as  Founder  of  the  Ebionite  sect. 

-  If  Epiphanius  could  not  positively  trace  the  Iessaeans  back  further  than  the 
Kerinthians,  how  could  he  trace  their  founder  '?  If  Hippolytus  wrote  that  Kerinthus 
held  that  "'after  the  Christos  grew  up  the  holy  spirit  came  into  him  in  appearance  of  a 
dove"  ( — Lipsius,  119),  that  involves  the  complete  theology  of  the  Greek  Gospel  of 
Matthew,  i.  20,  21  ;  iii.  16,  17.  Coming  through  Irenaeus,  Hippolytus,  and  Epiphanius, 
there  arises  a  doubt  whether  from  Saturninus  down  to  Kerinthus  any  but  a  spirit  Chris- 
tos was  acknowledged  as  Saviour.  The  whole  tribe  of  the  Nazoria  would  appear  to 
have  been  gnostics.  Markion  was.  That  Kerinthus,  holding  to  Judaic  usages,  and  to 
the  Christos  (as  a  Jewish  dogma),  should  accept  at  Antioch  the  doctrine  of  Matthew  is 
surprising,  when  the  Ebionites,  as  Eusebius  says,  did  not.  He  was  probably  Messianist, 
and  believed  in  a  Christos  or  Saviour  Angel,  the  Angel  Iesua,  as  the  Jews  did.  In  the 
Apokalypse  mostly  the  Christos  is  seen. 

Philo's  description  of  the  Essenes  could  be  applied  to  the  first  Christian  communi- 
ties so  striking  is  the  resemblance.  One  can  then  believe  that  among  them  the  apostles 
have  recruited  their  first  disciples. — Louis  Menard,  Hermes,  lvi.  The  author  of  "  Christ 
the  spirit  "  assumes  that  the  Essenes  gave  birth  to  the  gospel  writers,  that  Philo  knew  no 
Iesus,  that  he  might  have  known  the  facts  reported  of  him  if  they  had  been  historical, 
that  the  Essene  sect  or  some  writers  belonging  to  it  devised  a  dramatic  representation 
of  the  murder  of  the  Spirit  of  the  Jewish  religion  under  the  Law  and  the  ceremonies, 
that  this  Spirit  has  never  been  a  historical  person  nor  does  it  depend  on  a  historical 
event,  that  Iesu  was  not  a  person  in  the  miraculous  portion  of  his  history  but  a  per- 
sonification ;  that  there  might  have  been  a  real  person  around  whom  the  myth  was 
thrown,  but  that  the  real  person  was  a  man.  But  if  Iesu  was  an  impersonation  then 
the  writer  deprives  him  of  all  the  interest  that  attaches  to  him  in  the  gospels  ;  and  there 
was  no  occasion  for  the  author  to  admit  his  existence  under  his  point  of  view.  The 
only  strong  point  that  he  makes  is  the  Essene-Ebionite  origin  of  the  New  Testament 
Scriptures  for  which  Philo,  Josephus,  Eusebius  and  Epiphanius  appear  as  witnesses. 
Since  Josephus  mentions  the  Essaean  sect  in  144  before  our  era  we  cannot  derive  the 
Essene  name  from  Iesu  (iesous)  ;  but  we  can  derive  lesu's  name  from  the  Nazorian 
Iessaeans !  In  this  last  hypothesis  the  sect  described  in  Matthew,  i.  21  ;  ii.  1  ;  iii.  1-7  ; 
iv.  1,  12,  33  ;  v.  34-37 ;  vi.  19;  viii. ;  ix.  13  ;  x.  1-12  were  of  necessity  Iessaean  Healers, 
basing  themselves  on  Essaean  (Essene)  doctrines. — Acts,  ii.  44-46.  The  Essene  was 
bound  by  fearful  oaths  not  to  reveal  to  others  any  of  their  secrets. — Josephus,  Wars, 
II.  8,  7.  What  I  tell  you  in  the  darkness  speak  in  the  light,  and  what  you  hear  (whis- 
pered) into  the  ear  proclaim  upon  the  roofs. — Matthew,  x.  27.  The  Iessaean-Nazori 
plays  upon  the  Essene  dogma  '  that  the  soul  becoming  initiated  into  the  perfect-initia- 
tion ceremonies  may  not  readily  divulge  the  divine  mysteries  to  any  one,  but,  treasur- 
ing them  up  and  KEEPING!  SILENCE,  preserve  them  in  mystery.  For  it  is  writte7i  to 
make  secret  cakes  !  Because  it  is  necessary  that  the  holy  mystic  account  about  the 
Unborn  and  His  POWERS  should  be  hidden;  since  it  does  not  belong  to  all  to  keep  a 
depositof  divine  mysteries.' — Philo,  Saeril.  of  Abel  and  Knin,  15.  Man  is  a  divine 
animal  and  is  not  compared  with  the  other  animals  of  the  earth  but  with  those  above 
in  heaven  called  Gods.     But  rather,  if  it  is  necessary  to  take  courage  ami  speak  the 


586  THE  GHEBERS  OF  HEBRON. 

the  Iessaean  sect  of  Healers  among-  the  Nazorenes.  But  Philo 
had  never  heard  of  him.  The  name  Iessaeans  could  not  then 
point  back  to  Iesua.  They  bore  their  Iessene  name  because 
they  healed  the  sick  and  cast  out  devils.  If  we  can  believe 
Irenaeus,  Karpokrates  and  Kerinthus  mentioned  Iesu ;  but 
the  system  of  the  Nikolaitans  did  not  admit  of  any  except 
spiritual  persons  in  their  list  of  divine  personages.  The  sect 
was  gndstic.  But  the  Iessaians,  although  ascetics,  denying 
themselves,  were  less  ascetic  than  John,  consequently  not  the 
earliest  Nazoria,  but  Resurrection-people,  Salvation's-men. 
They  were  afterwards  less  strict  about  wine  and  fasting. — 
Matthew,  ix.  14  ;  xi.  18,  19.  There  is  no  positive  evidence  that 
a  new  sect  of  Iessaians  were  active  previous  to  a.d.  110.  They 
preached  the  great  doctrine  of  the  resurrection  ;  and  in  preach- 
ing it  some  one  may  have  used  the  instance  of  the  founder  of 
the  sect  having  risen  as  an  evidence  of  the  truth  of  the  doc- 
trine. The  next  thing  to  do  was  to  date  it  in  the  time  of  Klau 
dins.  But  according  to  Epiphanius,  I.  114,  some  said  that  the 
Christos  (meaning  Iesu)  was  not  yet  risen !  It  is  of  less  con- 
sequence when  and  where  Iesu  was  first  called  the  Christos 
than  when  he  was  first  mentioned  as  the  founder  of  the  sect  of 
Iessaians  (Healers)  whose  name  was  borrowed  from  the  Ies- 
senes.     Iessenes  are  as  ancient  as  the  2nd  century  before  our 

truth,  the  real  man  is  superior  to  them,  or  at  least  they  are  equal  to  one  another.  For 
indeed  no  one  of  the  heavenly  Gods  descends  upon  the  earth,  leaving  the  boundary  of 
heaven,  but  the  man  ascends  into  the  heaven  and  measures  it  and  knows  its  heights 
and  the  parts  that  are  low,  and  accurately  learns  all  about  it  ;  and,  more  than  all,  with- 
out leaving  the  earth  he  is  on  high  (avia).  Such  the  greatness  of  his  mind  !  On  which 
account  we  may  venture  to  say  that  the  earthly  man  is  a  mortal  god  and  the  heavenly 
god  an  immortal  man.  Therefore  through  these  all  things  are  administered,  these  two, 
the  world  and  man,  but  all  things  are  under  the  government  of  the  One. — Hermes,  the 
Key,  Parthey,  p.  84.  This  passage  is  remarkable  in  its  resemblance  to  the  gnostic 
views  of  Saturninus,  Karpokrates  and  Kerinthus.  They  all  have  the  One  Unknown 
Father  and  the  Gods  (or  Angels  and  Powers).  Compare  1  Chron.  xvi.  25;  Exodus, 
xviii.  11  ;  psalm,  xcv.  3  ;  Colossians,  i.  16.  Menard  Hermes,  p.  lix.  holding  that  the 
Poimander  is  anterior  to  the  Gnostic  Sects  on  the  ground  chiefly  that  the  question  of 
the  Incarnation  of  the  Logos  does  not  appear  in  it,  although  Hermes  mentions  the  gno- 
sis frequently.  The  idea  of  the  incarnation  and  crucifixion  was  an  afterthought  of  the 
2d  century.  Menard,  p.  lv.  holds  that  the  dogma  of  the  Incarnation  of  the  Word  is 
the  fundamental  dogma  of  Christianism.  Apparently,  neither  Kerinthus  nor  any  one 
before  him  seems  to  have  believed  in  it,  yet  all  seem  to  have  believed  in  the  Christos. 
They  there  had  the  support  of  their  master,  Philo.  The  doctrine  of  a  Logos  must  have 
preceded  the  Incarnation  of  the  Logos.  So  Kerinthus  believed  in  a  Christos  first  and 
only.  The  Christos  of  Saturninus  was  probably  the  Sun  or  Mithra,  the  Chaldaean 
Heptaktis,  Sabaoth,  Logos,  and  Saviour. — Rev.  i.  13,  16. 


THE  NAZARENES.  587 

era,  and  the  name  Iesu  was  a  common  one.  Compare  '  Bar  Iesn  ' 
in  Cyprus.  When  healing-,  faith  cure,  casting-  out  of  demons 
(Lnke,  xi.  14)  and  the  reception  of  the  holy  spirit  became  con- 
joined to  the  doctrine  of  the  resurrection  of  the  soul  with  its 
body,  the  sect  of  Healers,  Nazorenes  and  Ebionites  began  to 
stand  on  a  firm  popular  basis  to  preach  good  tidings  to  the 
poor.  What  later  happened  is  partly  matter  of  inference  from 
the  writings  of  Irenaeus,  Hippolytus  and  Epiphanius,  but 
mostly  positive  statements  made  by  them.  The  Iessaeans 
represented  the  poorer  classes,  the  sick,  the  sinners  and  the 
doctrine  of  the  resurrection  from  the  dead.  The  priest,  the 
Eloite  (Levite),  the  pharisee,  the  sadukee,  upon  their  heads 
the  Iessaian  Ebionim  in  the  New  Testament  pour  out  eternal 
scorn.  It  is  the  Samarian  who  is  the  good  man,  not  the  rich 
man ;  still  less  the  Jew.  Such  was  the  status  of  the  Nazoria 
after  the  Temple  was  gone.  It  is  class  hatred,  uttered  in 
strong  language,  under  the  Iessaean,  Nazorian  and  Communist 
Hags.  The  name  Christians  given  to  the  Iessaeans  at  Anti- 
och  (we  know  not  how  late)  may  have  been  derived  at  first 
from  their  practice  of  anointing  with  oil. — Matthew,  vi.  17  ; 
Luke,  vii.  46 ;  Mark,  vi.  13  ;  Codex  Nazoria,  II.  280,  281.  But 
more  probably  from  Christos.  If  Epiphanius  (in  370)  cannot 
positively  trace  the  Iessaeans  back  beyond  the  Kerinthians  in 
115-120,  this  is  a  crucial  point  requiring  our  closest  attention. 
The  word  nazar  is  found  in  Exodus,  xxix.  6,  and  in  Numbers, 
vi.  2  we  find  nazer  (nazir)  a  Nazarene  a  self-denying  person  ;  so 
that  the  Nazoria  in  the  sense  of  the  self-denying  can  be  traced 
back  before  our  era :  but  it  does  not  follow  that  the  Iessaeans 
of  Epiphanius  can  be.  They  came  after  the  Iessenes  proper  and 
no  one  knows  how  late  !  So  that  if  we  have  to  rank  them  with 
the  Kerinthians  as  a  portion  of  the  larger  sect  of  Nazoria  and 
Ebionim,  this  does  not  require  us  (dating  Kerinthus  about  115) 
to  place  their  origin  much  earlier  than  Kerinthus  himself.  No 
Christians  are  mentioned  at  Jerusalem  just  before  the  siege 
began,  and  no  sect  of  Iessaeans  are  specially  mentioned  by 
Josephus,  unless  he  includes  them  among  the  lay  Essenes. 
This  cannot  be  ;  for  the  miracle  of  the  wine  at  Cana  of  Galilee 
and  the  'eating  and  drinking'  of  the  Iessaean  Healers  are 
pointed  to  as  the  very  reverse  of  the  habits  of  the  Great  Naza- 
rene sect  to  which  the  Baptist  belonged. — Matthew,  iii.  4;  ix. 
13;  x.  8-12;  xi.  18,  19;  Luke    x.  4  10.     More  than  all,  Jose- 


588  THE  GHEBERS   OF  HEBRON. 

plius  made  Caua  for  a  long-  time  his  headquarters,  but  yet 
never  heard  of  the  miracle  of  turning-  the  water  into  wine.  Now 
if  this  miracle  was  not  heard  of  in  the  first  century  how  came 
it  known  at  least  from  fifty  to  eighty  years  after  Josephus 
broke  up  his  camp  at  Cana  ?  As  the  Nazoria  were  opponents 
of  the  Pharisees  they  and  the  transjordan  Ebionim  would  not 
be  expected  to  keep  the  7th  day,  but  like  the  Mithrabaptists 
on  the  Euphrates  were  most  likely  to  keep  holy  the  first  day 
of  the  week,  keeping  the  day  of  the  Sun  and  not  observing  the 
'  dies  Saturni '  of  Judaism.  This  is  just  what  the  Iessaeans 
(as  Nazarenes)  did  as  Ebionites  after  they  were  named  Chris- 
tians. Kerinthos  was  living  in  Asia  (Epiphanios,  I.  110). 
According  to  Epiphanios,  I.  Ill,  the  doctrine  of  Kerinthos 
was  that  ov  rov  'l^aovv  eTi/at  XptcrroV,  that  Iesu  was  not  Christ. 
He  here  means  the  Messiah  or  the  Christos  as  Angel-king, 
King  of  heaven.  Epiphanius  (educated  by  the  Egyptian 
monks)  gets  excited  against  Kerinthus  (Epiphanius,  I.  Ill, 
112)  and  calls  him  a  false  apostle;  and  charges  him  with  hold- 
ing that  Xpicrroi/  irrrvovStvai  kcll  icrravuiS ivai,  fxrjirui  8e  iyq-yepSai  (I.  113)  : 

by  which  Epiphanius  meant  that  Kerinthus  said  that  '  Iesu 
suffered  and  was  crucified,  but  that  the  Christos  was  not  yet 
risen.'  Kerinthus  did  not  consider  Iesu  to  be  the  Christos. 
See  Irenaeus,  I.  xxv.,  where  Kerinthus  apparently  holds  that 
Christos  did  descend  on  Iesu,  working  in  him  (as  a  mighty 
Power),  but  that  the  Christos  did  not  suffer  and  that  Iesu  did 
suffer  (as  son  of  Ioseph  and  Maria)  and  (Irenaeus  says)  he  did 
rise  from  the  dead !  This  brings  the  conflict  as  to  the  nature  of 
Iesu  to  a  very  early  period,  but  not  back  to  the  origin  of  the  sect 
of  Iessaeans.  Whether  Kerinthus  knew  that  the  Iesu  was  not 
a  person  but  a  personification,  a  putative  or  imagined  founder 
of  the  sect  of  the  Iesiaeans,  or  had  not  yet  heard  of  him  we 
can  never  know.  His  portrait  is  drawn  by  his  adversaries  and 
he  may  have  lived  before  Iesu's  name  was  ever  mentioned.  He 
lived  anterior  to  Bar  Cocheba's  rebellion  (?).  To  be  called  an 
apostle  at  all  indicates  that  he  was  a  leader  of  his  party  among 
the  Ebionites,  one  of  those  associated  with  the  Churches  of 
the  Ebionites  and  Nazorenes  as  a  contemporary  and  a  Chris- 
tian. We  are  not  sure  that  he  admitted  that  the  founder  of 
the  Iessaeans  was  the  man  Iesu.  Irenaeus  relates  things 
which,  if  true,  would  show  that  the  crucifixion  of  Iesu  was 
known  to  him,  at  least  through  rumor.     But  he  differed  radi- 


THE  NAZARENES.  5S9 

cally  from  the  Church  in  the  2nd  half  of  the  2nd  century,  else 
Irenaeus  and  Epiphanius  would  not  have  disliked  him.  Now 
that  Kerinthus,  like  the  Gnostic  Ebionites  of  his  time,  did  be- 
lieve in  a  primal  dunamis  subsequent  to  the  One  (Primordial 
Existence)  and  distinct  from  the  One,  and  held  that  this  duna- 
mis, this  First  Power,  did  not  recognize  the  God  of  the  Jews. 
the  God  who  is  over  all  things,  we  have  on  the  authority  of 
•Smith  and  Wace,  Diet.  Christian  Biography,'  I.  448.  This 
view  of  Kerinthus  recognizes  Philo's  Logos,  the  Oldest  Angel, 
as  the  Main  Agent  or  Power  acting  subordinate  to  the  Su- 
preme Unity  of  Being.  This  First  Power  is  the  King,  the 
Christos,  but  not  the  Healer  Iesu,  born  of  Ioseph  and  Maria. 
Simon  Magus,  Menander,  Saturninus,  Karpokrates,  Kerinthus 
and  Basileides  held  to  this  Primal  Dunamis  (Virtus  or  Power), 
whom  Basileides  calls  Mind  and  Christos. — Irenaeus,  I.  xxi.- 
xxv  i.  It  is  not  surprising  that  the  Chaldean  Logos  and 
Plato's  Logos  set  Philo  and  the  whole  East  thinking.  What 
disturbed  the  Roman  Church  was  that  it  wanted  to  retain 
the  Old  Testament  as  the  basis  of  religion,  while  these  Pla- 
tonic theorists  were  expected  to  upset  this  plan,  for  except- 
ing Ebionites  every  one  displaced  the  God  of  the  Jews  from 
his  position  as  Creator  of  the  world  and  assigned  this  part 
in  creation  to  a  subordinate  Angel.  Basileides  may  perhaps 
give  one  reason  of  their  so  doing-.  He  says  that  one  of  the 
subordinate  angels  who  hold  heaven  together,  the  chief  of 
these,  is  the  God  of  the  Jews.  This  Angel  wished  the  Jews 
to  subjugate  the  rest  of  the  nations  to  His  people,  which  the 
rest  withstood.  Of  course,  the  Jews  having  been  overthrown 
and  the  Temple  destroyed  these  theorists  did  not  maintain 
that  the  God  of  the  Jews  was  the  Supreme  God  any  longer. 
The  Unborn  and  Unnamable  Father  sent  his  Mind  and  Chris- 
tos into  the  world  on  earth  as  a  man  in  appearance,  and  to  per- 
form the  miracles.  Of  course  He  did  not  suffer,  but  some  one 
else,  who  was  transfigured,  was  taken  for  the  Christos,  and  did 
suffer.  Irehaeus  here  reads  Iesus  instead  of  Christus.  But 
the  sense  of  the  narrative  requires  Christos  instead.  Irenaeus 
docs  not  make  the  complete  distinction  between  Christos  and 
b'sii  that  the  rest  of  the  narrative  shows  that  Basileides  him- 
self made.  Why  should  Irenaeus  plead  his  antagonist's  case 
for  him  !  The  plan  was  to  make  out  a  Iesu  for  a  founder  of 
the  Iessaean  order  !     Menander  and  Basileides  both  held  that 


590  THE   GHEBERS  OF  HEBRON. 

the  First  Power  is  the  Salvator. — Irenaeus,  I.  xxi.,  xxiii.  But 
the  Salvator  was  the  Sun. — Pausanias,  viii.  31-7 ;  Julian,  Ora- 
tio  V.  p.  173.  That  in  fifty  to  sixty  years  after  the  Temple  was 
destroyed  new  interpreters  of  Jewish  scriptures  should  be 
found  at  Antioch  (which  was  full  of  Jews)  is  not  to  be  won- 
dered at. 

Osiris,  in  Egyptian  Mysteries,  was  the  Good  Principle 
which  is  concealed  in  the  arms  of  the  sun.  The  Good  (says* 
Julian)  exhibited,  showing"  forth  from  Himself  the  Sun,  the 
Greatest  God,  in  all  things  like  himself.  It  was  on  an  almost 
desert  island  that  the  author  of  the  Apokalypse,  on  Sunday, 
fell  into  the  ecstacy  in  which  he  saw  the  heavenly  Jerusalem. 
It  was  in  a  desert  place  at  Pepuza,  on  the  continent,  and  in 
Phrygia,  that  is  to  say,  close  to  the  seven  towns  named  in  the 
Apokalypse  and  to  the  island  of  Patmos,  that  the  secret  as- 
semblies of  the  Phrygians,  those  sectaries  who  were  spread 
throughout  Phiygia,  Galatia,  and  especially  Kappadokia, 
where  the  worship  of  Mithra  flourished,  were  held.  Pepuza 
had  been  destroyed  in  the  time  of  St.  Epiphanius  (Epiph.  adv. 
Haeres,  cap.  xviii.).  These  sectaries  believed  that  the  heavenly 
Jerusalem  had  come  down  from  heaven  and  manifested  itself 
on  this  spot.  They  therefore  went  there  to  celebrate  their  mys- 
teries. Men  and  women  went  there  to  become  initiated,  and 
awaited  the  vision  of  Christ,  or  a  Theophany,  that  is,  they  ex- 
pected to  see  what  the  prophet  John  says  he  did  see  and  which 
he  promises  the  initiated  that  they  shall  see,  for  he  says  :  "  the 
Revelation  of  Iesus  Christos  which  God  gave  unto  him  to  show 
unto  his  Saints  things  that  must  shortly  come  to  pass.  .  .  . 
Behold,  he  comes  with  clouds  ;  and  every  eye  shall  see  him,  and 
they  also  which  pierced  him.1  There  is  nothing  more  true." — 
Rev.  i.  1,  7.  Men  were  taught  that  life  was  an  unhappy  con- 
dition (Porphyry,  de  Antro)  and  that  death  is  the  end  of  our 
misery,  since  it  restores  us  to  our  primitive  state  of  happiness 
if  we  have  lived  according  to  the  principles  of  duty ;  and  the 
world  and  the  astronomical  divisions  which  fix  the  different 
portions  of  the  road  traversed  by  souls  is  then  traced  out. 
Such,  according  to  Porphyry  (de  Antro)  was  the  mystic  object 
of  these  initiations.  "  It  is  in  this  way,"  he  says,  "  that  the 
Persians  mark  the  descent  of  souls  here  below  and  their  return 
at  a  future  period."     This  is  what  they  taught  in  their  initia- 

1  Zachariah,  xii.  10. 


THE  NAZARENES.  591 

tions,  and  what  they  represented  in  the  mysteries  which  were 
celebrated  in  the  cave  of  the  universe,  which  was  consecrated 
by  Zoroaster  (Porphyry,  ibid.).  The  Chaldeans  held  that  the 
Planets  were  seven  in  number.— De  Iside,  48.  In  the  monu- 
ment of  Mithra  '  in  the  midst  of  the  seven  altars  which  repre- 
sent the  seven  planets,  the  angels  of  the  planets  are  to  be  seen 
(Hyde,  Vet,  Pers.  p.  113)  and  especially  one  which  is  apparent- 
ly the  Angel  of  the  sun  placed  in  the  midst  of  the  seven 
planets,  with  a  serpent  wound  round  him.  He  has  wings  like 
the  angels.— Mankind,  p.  519.  In  Sole  tabernaculum  suum 
posuit. — psalm,  xix.  4.  Vulgate  and  Septuagint  Versions  ;  also, 
De  Iside,  51,  52.  In  the  Mysteries  of  Mithra  the  steps  of  the 
ladder  were  seven  in  number,  relating  to  the  seven  planets. — 
Mankind,  520,  526.  In  the  Mysteries  of  the  Lamb  the  Sun-god 
draws  souls  to  him,  separating  the  Initiated  from  the  coarse 
matter  adhering  to  them.  All  that  is  mortal  has  disappeared  : 
the  living  and  eternal  God  alone  remains  on  the  ruins  of  a 
destroyed  world.  The  sun  attracts  the  souls  of  the  dead  by  its 
rays,  purifies  them,  and  transmits  them  to  the  moon,  which  dis- 
charges them  into  the  sun.  At  last  they  remain  in  the  '  column 
of  glory.' — Mankind,  559,  564. 

The  orientals  and  Greeks  were  active  minds,  always  argu- 
ing. When  we  remember  that  the  Nazoria  were  called  Iessae- 
ans,  that  is,  Healers,  laymen  or  saints  of  Essene  theory  and 
morals,  before  they  came  to  be  called  Christians  at  Antioch, 
we  shall  observe  an  advance  from  Nazorene  gnosis  at  the  close 
of  the  first  century  subsequently  followed  in  the  second  cen- 
tury by  the  production  of  the  Four  Gospels.  "When  Justin 
Martyr  was  engaged  from  147  to  164  in  contending  against  the 
doctrines  of  Saturninus,  Basileides,  Karpokrates,  Kerinthus, 
and,  finally,  Markion,  he  used  the  Old  Testament  as  a  pro- 
phetical fund  by  which  he  sustains  himself  against  these  antag- 
onists. Of  course,  in  his  new  departure  in  this  direction,  he 
has  placed  himself  in  a  position  antagonistical  to  the  2nd 
century  Gnostics  ;  but  it  follows  that  he  (like  the  Church  at 
Rome  in  his  day)  is  thereby  somewhat  separated  from  the 
Essenism  and  the  Nazorianism  that  at  first  prevailed.  He 
refers  to  some  "  evangel,"  he  mentions  the  names  of  some 
Apostles  (?).  Justin  goes  to  work  upon  a  course  of  explana- 
tion and  application  of  the  Old  Testament  passages  to  later 

1  Osiris  is  the  Persian  Mithra.— Mankind,  007. 


502  THE  GHEBERS  OF  HEBRON. 

purposes  and  uses.  We  know  what  the  Gnostics  did,  what 
Kerinthus  did,  what  Justin  did.  The  question  is  what  did  the 
former  Nazoria  perform.  They  certainly  did  not  write  our 
Four  Gospels.  Did  they  ever  meet  any  later  Iessaeans  f  They 
probably  listened  to  many,  if  not  before  the  year  70,  certainly 
afterwards,  even  in  Antioch,  where  they  were  regarded  as  Na- 
zorenes.  Antiqua  Mater,  pp.  42,  43,  says  that  Justin,  in  his 
effort  to  explain  and  defend  Christianity  in  the  presence  of  the 
Jew  and  the  Greek,  only  succeeds  in  awakening-  irrepressible 
doubts  as  to  the  very  existence  of  any  individual  Founder  at 
all.  The  real  founders,  it  may  be  inferred,  were  certain  rov- 
ing teachers  (called  '  Apostles'),  reminiscences  of  whose  in- 
structions had  (it  says)  been  preserved  in  certain  memoranda 
(apomnemoneumata)  accessible  to  Justin  (tracts  of  the  times  ?) 
—and  these  he  treats  as  of  no  divine  authority.  The  Jewish 
prophetic  scriptures  furnish  the  actual  materials  out  of  which 
he  constructs  (what  Antiqua  Mater  calls)  the  poem  of  the  in- 
carnation. In  the  first  century,  then,  there  were  no  gospels, 
although  there  were  eunuchs  (Isaiah,  Ivi.  3-5  ;  Lucian,  de  Dea 
Syria,  15  ;  Matthew,  xix.  12),  but  the  Nazoria  listened  to  the 
preachers  of  self-denial,  abstinence,  from  food  offered  to  idols, 
and  monastic  Essenianism  wherever  the  '  kol  k'ora  hemedbar ' 
was  heard.  When,  then,  the  Nazorenes  were  settled  in  Antioch 
they,  without  losing  their  self-denial,  were  in  the  very  place 
of  all  others  to  learn  the  Philonian  philosophy  and  become 
imbued  with  gnostic  systems.  There  they  learned  with  Sa- 
turninus,  Karpokrates  and  Kerinthus  the  kabalist  conception 
of  the  King  Christos,  and  there  they  acquired  the  appellation 
Christians.  And  there  their  disputes  and  controversies  must 
have  commenced.  Thence  came  '  the  tradition  which  is  from 
the  apostles,'  as  Irenaeus  said,  '  continuing  in  the  Church  and 
remaining  among  us.'  Seleucus  Nikator  (B.C.  277)  made  the 
Jews  citizens  in  the  cities  that  he  built  in  Asia  Minor  and 
Lower  Syria,  and  made  them  citizens  in  Antioch.  The  Gospel 
of  Mark  carries  the  travels  of  the  Iessaeans  as  far  north  as  the 
environs  of  Tyre  and  Sidon.  Matthew  tells  that  the  fame  of 
the  Healer  was  in  all  Syria ;  TJhlhorn  carries  the  Ebionites  to 
Apamea,  Edessa,  Nisibis  ;  and  there  is  every  reason  to  sup- 
pose that  besides  Beroia  and  Antioch,  the  Ebionites  may  have 
got  as  far  as  Samosata,  the  place  where  Lucian  was  born  about 
a.d.  120,  especially  as  Markion  came  from  Pontus,  and  there 


THE  XAZARENES.  593 

were  Christians  still  further  north.  There  were  ancient  Phoeni- 
cian settlements  on  the  Black  Sea  and  in  Pontns,  where  Mar- 
kion  was  born. 

Clementine  Homily,  xv.  12,  xvi.  1,  mentions  Simon  Magus 
at  Antioch.  Regarding  Simon  Magus  and  Menander,  the 
author  of  '  Antiqua  Mater  '  has  some  interesting  suggestions  : 
"  It  was  Simon  who  brought  salvation  to  men,  appearing  as 
a  man  among  men,  although  not  really  such  ;  he  was  thought 
to  have  suffered  in  Judea,  but  had  not  really  suffered.  .  .  . 
Menander  is  mainly  a  double  of  the  ideal  Simon  in  this  rep- 
resentation. He,  too,  is  said  to  have  been  an  adept  at 
Magic  ;  to  have  proclaimed  himself  as  a  Saviour,  sent  forth 
from  the  invisible  for  the  deliverance  of  men.  .  .  .  There 
is  no  proof  nor  probability  that  these  Samaritans  represented 
themselves  as  Saviours  :  they  spoke  of  a  Saviour  in  the  revel- 
ation of  their  mystery — namely  of  Iesus  on  whom  Christ  had 
descended  at  baptism."  Now  whether  Simon  and  Menander 
really  referred  to  the  Angel  lesua,  a  name  of  Metatron,  will 
probably  never  be  known, — although  it  is  not  improbable. 
When  we  remember  the  three  Magi  appearing  at  the  birth  of 
the  infant  Mithra  and  at  the  birth  of  the  infant  Christos  we 
should  at  the  same  time  remember  that  Samaria,  the  Jordan 
region  and  Nabathea  were  thoroughly  permeated  with  the 
Magi  in  their  Nazorine  villages.  "  Markion,"  says  Harnack 
(Hdb.  213)  "  criticised  tradition  from  a  dogmatic  standpoint. 
But  would  his  undertaking  be  well  conceivable  had  trustwor- 
thy accounts  of  the  Twelve  and  their  doctrine  been  extant  at 
the  time,  and  had  they  been  influential  in  wide  circles.  The 
question  may  be  answered  in  the  negative.  Thus  Markion 
supplies  weighty  evidence  against  the  historical  trustworth- 
iness of  the  opinion  that  the  Christianity  of  the  multitude 
was  actually  based  upon  the  tradition  of  the  Twelve  Apostles." 
— Antiqua  Mater,  301.  The  real  '  Gospel,'  the  contents  of 
which  brought  redemption  to  souls  alike  fettered  in  Judaism 
and  in  Paganism,  was  in  the  Gnosis  itself. — Antiqua  Mater,  p. 
221. 

"  They  were  called  Iessaians  before  they  were  called  Chris-, 
tians." — Epiphanius,  ed.  Petav.  I.  120.  Iesous  says  Justin 
(Apol.  I.  p.  130),  is  a  name  having  the  signification  of  man 
and  saviour,  for  he  was  born  a  man  to  cast  out  demons  (devils). 
The  son  was  joined  with  the  Father  and  begotten  when  in  the 
38 


594  THE   GHEBERS  OF  HEBRON. 

beginning  He  produced  and  arranged  all  things  through  Him. 
He  is  called  Messiah  (Christos)  indeed  in  reference  to  the 
God's  anointing  and  preparing  all  things  through  Him,  a  name 
too  that  itself  includes  the  signification  agnostos  (unknown), 
just  as  the  appellative  Theos  is  not  a  name,  but  innate  glory 
of  something  that  is  difficult  to  interpret  to  the  nature  of  men. 
Justin  when  he  wrote  this  sophistical  exposition  of  the  word 
Christos  knew  that  the  anointing  referred  to  is  "  the  spirit  of 
the  anointing  ;  "  but  he  did  not  choose  to  reveal  that  secret  of 
the  gnostical  philosophy  to  those  who  did  not  know  it  already 
in  the  Kabalist  tradition.  From  Philo's  time  to  the  time  of 
Justin  the  Logos-philosophy  was  practically  without  check  or 
hindrance  ;  in  the  year  70  the  Temple  was  destroyed,  the 
priests  gone.  "  Power  belongs  to  the  Unknown  Father  (Un- 
namable  Father)  and  not  the  instruments  of  human  reason." — 
Justin,  Apol.  II.  p.  133.  No  one  absolutely  knows  the  Son  but 
the  Father,  nor  does  anyone  fully  know  the  Father  except  the 
Son. — Matthew,  xi.  27.  We  adore  and  love  the  Logos  from 
the  Unborn  and  Unknown  God  after  the  God,  since  he  was 
born  a  man  on  our  account. — Justin,  p.  134,  Apol.  II.  13. 
That  is  just  why  the  Christians  were  accused  of  being  insane  ; 
because  they  gave  the  second  place  after  the  immutable  and 
eternal  God  to  a  crucified  man. — Antiqua  Mater,  157 ;  Justin, 
Apol.  I.  p.  139.  The  authors  of  the  Mystery  of  Iesou,  at  not  a 
very  early  period  in  the  2nd  century,  meant  to  link  the  narra- 
tive of  his  life  and  parables  to  the  exciting  history  of  the  Ro- 
man conquest  of  the  Jews.  In  dating  his  appearance  in  Pi- 
late's time  he  was  put  where  no  one  could  remember  about 
him. 

It  is  noteworthy  that  the  Son  of  God  (in  Flermas)  is  of  lofty 
stature  like  angels  in  general,  and  further  comparison  leads 
to  his  identification  '  with  the  holy  spirit,'  with  the  angel  Mi- 
chael, with  '  the  glorious '  or  '  the  august  angel,'  with  the  '  an- 
gel of  the  Lord,'  with  the  '  prince  of  the  archangels.' — Antiqua 
Mater,  164,  165.  There  is  no  reason  why  he  should  not  be  the 
same  as  Metatron.  A  Young  Man  of  high  stature,  towering 
above  the  rest.  He  is  the  Son  of  the  God. — Liber  Esdrae  quin- 
tus,  ii.  43,  47.  Deuteronomy,  xviii.  15,  foretells  a  Prophet  to 
whom  the  Jews  shall  listen,  Isaiah,  liii.  3-12,  some  one  poor  and 
despised,  who  was  cut  off  from  the  land  of  the  living.  Hastily 
making  a  brief  identification  of  this  unknown,  all  that  remained 


THE  NAZARENES.  595 

to  do  was  to  write  an  account  of  his  life  and  labors,  and  refer 
to  these  very  prophecies  as  proof  that  the  Prophet  had  already 
come.  Of  course  faith  was  the  first  requisite,  and  faith,  like 
any  blunder,  is  apt  to  mislead.  Justin  says  that  the  unseen 
and  apparently  unhonored  Messiah  (as  Isaiah  said,  and  David, 
and  all  the  graphai)  is  Lord  of  the  Powers.  Simon,  a  Sama- 
rian  ;  that  Magus  of  whom  Luke  a  disciple  and  follower  of  the 
Apostles  says  :  A  certain  man  named  Simon  who  was  before 
in  the  district  (or  city)  practising-  magic,  seducing  the  people 
of  the  Samaritans,  saying  that  he  was  some  one  great,  whom 
they  obeyed  from  small  even  to  great,  saying  '  This  is  truly 
the  Power  of  the  God  which  is  called  the  Great  (Power).'  But 
they  looked  to  him  for  the  reason  that  in  much  time  h\  his 
magic  (arts)  he  had  demented  them.  This  Simon  lived  under 
Klaudius  Caesar,  and  taught  the  Gnosis,  when  he  claimed  to  be 
all  three  persons  of  the  Sabian-Babylonian  trinity.  Moreover 
the  descent  of  the  holy  spirit  upon  the  Healer  is  in  accordance 
with  gnostical  views.  Simon's  conception  in  his  mind  to  cre- 
ate, through  Selene  (or  Helena),  Angels  and  Archangels  is 
very  much  like  the  contemporaneous  mind-perceived  gnosis 
(the  doctrine  of  the  Kosmos  noetos,  the  Helios  noetos,  the  phos 
noeton,  and  the  noeta  generally).  Simon's  doctrine  that  this 
world  was  made  by  Angels  and  Powers  certainly  approaches 
that  of  Saturninus  and  Kerinthus  (see  Irenaeus,  I.  xx.  xxii. 
xxv.).  Menander  followed  Simon,  was  like  him  a  Samaritan 
and  agreed  with  him  in  many  of  his  propositions,  claiming  also 
that  he  himself  was  let  down  from  the  heaven  as  the  result 
from  invisible  generations  a  Saviour  for  the  preservation  and 
salvation  of  men  ;  and  he  taught  that  no  one  could  otherwise 
withdraw  himself  from  the  domination  of  the  Angels  that 
made  the  world  than  by  first  being  instructed  in  the  magical 
experience  delivered  by  Menander,  and  being  washed  in  the 
baptism  wdiich  Menander  used  to  impart.  Kerinthus  in  c.  115 
or  later  follows  with  a  similar  denial  that  the  world  was  made 
by  the  primal  God,  but  instead  by  a  certain  Power  very  apart 
and  different  from  that  Sovereignty  that  is  over  the  universe, 
and  ignoring  Him  who  is  over  all  things.1  Markion  reminds 
one  a  little  of  this  description  of  the  view  of  Kerinthus  ;  for 
Markion  regarded  the  God  of  the  Jews  as  the  very  opposite 
to  the  Christos.    Then  we  have  Matthew's  Gospel  which  partly 

1  Hippolytus,  vii.  3;J  ;  x.  21. 


596  THE   GHEBERS  OF  HEBRON. 

agrees  with  Kerinthus,  as  to  the  "  Unknown  Father,"  and  the 
descent  of  the  Christus  (in  the  shape  of  a  dove,  after  baptism 
in  the  Jordan)  upon  the  Healer.  We  have  Paul  preaching-  the 
Power  of  the  God  in  Christ  (1  Corinth,  i.  24)  creating  all  things, 
himself  the  image  of  the  Unseen  God,  the  Firstborn  of  all  crea- 
tion (Colossians,  i.  15,  16) ;  Kerdon  preaching  two  Gods,  One 
Good  and  Unknown  to  all,  who  is  Father  of  the  Iesous,  and 
One,  the  Creator,  being  bad  and  known  ;  and  that  the  Christos 
is  not  born  from  Maria  nor  was  seen  in  flesh,  but  all  was  done 
in  apparition.  And  he  rejects  resurrection  of  the  flesh.  Next 
we  have  Markion  who  knows  Paul.  Last  147-164  comes  the 
Gnostic  Justin  who  believes  in  the  Logos.  Klaudius  reigned 
41-54,  the  time  when  Simon  Magus  was  a  remarkable  Gnostic, 
about  28  years  after  Kurenius  (Quirinus)  had  taken  the  famous 
census  mentioned  in  Luke,  ii.  2,  3,  and  about  28-30  years  after 
Judas  of  Galilee  rebelled  against  the  census.  Kerdon  in  138 
and  Kerinthus  (about  115)  held  views  different  from  those  of 
Matthew.  So  that  owing  to  this  we  may  have  to  place  Mat- 
thew a  very  long  time  after  Kerinthus  notwithstanding  the  fam- 
ily resemblance  between  all  these  gnostics.  Matthew  refers  to 
the  destruction  of  Jerusalem  in  a.d.  70. — Matthew,  xxiv.  15-24  ; 
Luke  xix.  43,  44 ;  xxi.  20,  21.  Kerinthus  did  not  believe  in  the 
birth  from  a  virgin  x  any  more  than  did  Karpokrates,  who  also 
(they  say)  said  that  Iesous  differed  from  others  2  because  his 
mind  was  firmer  and  purer.  The  Ebionim  (said  Irenaeus,  a.  d. 
180-200)  indeed  admit  that  the  world  was  made  by  God,  but 

1  ibid.  vii.  32,  33  ;  Lipsius,  141 ;  Tertullian,  in  a  note  to  Irenaeus,  Lutetiae,  ed. 
1675.  p.  127.  Epiphanius  adds  that  the  Kerinthians  used  the  Evangel  of  Matthew  in 
part,  not  in  toto  ;  but  blamed  Paul  that  he  did  not  conform  to  the  circumcision.  And 
these  are  those  called  by  Paul  pseudapostles,  deceitful  workers,  who  transform  them- 
selves into  apostles  of  Christ. — Irenaeus  ed.  Lutetiae,  1675  p.  127  note.  What  Epi- 
phanius said  may  not  be  very  important  as  regards  date  and  opinion,  in  this  instance ; 
but  as  he  mentions  Nabathea,  Moab,  Hasan,  Samaritans,  Jews,  Essenes,  Nazarenes,  Ke- 
rinthians all  together,  and  under  the  name  of  Christians,  we  get  something  from  him. — 
ibid.  p.  127.  note.  We  learn  certain  confirmation  of  what  we  said  was  the  district  in 
which  the  earliest  Nazarenes  began  (from  Samaria  to  Nabathea)  ;  but  we  obtain  no 
positive  evidence  from  Epiphanius  as  to  the  date  of  Matthew's  Gospel  (the  Gospel  of 
the  Hebrews  is  meant. — Sup.  Rel.  I.  421),  while  we  do  learn  that  {later  than  Kerin- 
thus) Kerinthians  accused  St.  Paul.  No  reference  in  the  literature  of  the  first  century 
to  the  Christiani  at  all,  and  none  in  the  first  years  of  the  2nd  century  of  a  sect  of 
Christians  distinct  from  Jews  except  the  historical  or  quasi-historical  passage  in  Taci- 
tus.—Ant.  Mater,  17.  18. 

"  Compare  Mark,  vi.  3,  where  the  Ebionite  pronounced  opinion  is  like  that  of  Ke- 
rinthus. Like  other  men  :  having  brothers  and  sisters.  The  air  however  was  full  of 
Jew-Christian  gnosis,  a  contest  of  opinion. 


THE  NAZARENES.  597 

about  those  things  that  have  reference  to  the  Lord  they  do  not 
think  like  Karpokrates  and  Kerintlms  ;  and  they  use  the  evan- 
gel according  to  Matthew.  If  the  Ebionites  regarded  Iesous 
as  a  man  then  there  is  every  reason  to  place  no  great  reliance 
on  Ironaeus's  curt  reference  to  them  (Iren.  I.  xxvi.)  as  applying  x 
to  them  much  before  140.  Where  Markion  differs  from  Ker- 
don  is  in  the  antitheses  of  the  Old  and  New  Testament  (An- 
titheses of  the  falsely-named  gnosis. — 1  Timothy,  vi.  20),  in  the 
ethical  contrast  between  the  religion  of  the  Law  and  the  re- 
ligion of  grace  ;  then  also  between  the  Good  and  the  Just 
God.  Kerdon,  however,  distinguished  between  the  Unknown 
and  the  Known  God,  the  '  Unnamed  and  Unseen,'  and  the  Vis- 
ible God  the  Creator  and  Demiourgos,  who  is  visibly  con- 
nected with  matter.  Kerdon's  Demiurgus  was  the  God  of  the 
Jews.  Markion  opposes  the  Merciful  Redeeming  God  to  the 
Just  Lawgiver  and  Judge.  Matthew  has  the  oriental  Dualism 
of  Christus  versus  the  Diable  (Adversary),  which  is  Old  Testa- 
ment Jewish. 

Like  the  Chaldaean  priests  and  the  Jewish  Rabbis,  Satur- 
ninus  held  sacred  the  number  Seven.  Residing  at  Antioch 
supposably  about  a.d.  105-110  (or  later)  following  Menander 
and  possibly  preceding  Kerinthus  (whom  Antiqua  Mater  dates 
circa  115),  Saturninus  recognized  One  Unknown  Father  wdio 
made  Angels,  Archangels,  Powers  and  Authorities,  that  the 
world  was  made  by  Seven  Angels,  that  man  was  in  part  created 
by  the  Angels  but  that  he  received  the  spark  of  soul  (or  life) 
from  a  Power  above  in  whose  image  he  was  made.  Saturni- 
nus regarded  the  God  of  the  Jews  as  only  one  of  the  Angels, 
and  considered  that,  because  all  the  Princes  (Chiefs  o'l  the 
Angels)  wished  to  destroy  the  Father  (the  Superior  Father) 
of  the  Saviour,  the  Christos  Unborn,  Incorporeal,  without  fig- 
ure, but  looking  as  if  he  were  a  man,  came  to  destroy  the  God 
of  the  Jews,  but  to  save  those  that  believe  in  the  Saviour, 
while  destroying  the  bad  men  and  demons.  Compare  Rev. 
xviii.  14,  xix.  13,  14,  19-21.  The  Christos  came  to  save  those 
who  have  the  spark  of  his  life  (that  is,  he  is  Philo's  Logos). 
The  Satornelians  (his  followers)  forbade  marriage2  and  gene- 

1  Irenaeus,  I.  xxvi.  applies  to  only  one  division  of  the  Ebionites,  not  to  the  main 
body  of  them.  The  description  suits  those  who  separated  from  the  rest  and  under 
their  bishop  Markuswere  permitted  (as  Christians)  to  reside  in  Jerusalem. 

2  Compare  Matthew,  xxii.  30.  No  marriages  in  heaven.  They  are  spiritual  there. 
At  least  the  orient  thought  so. 


598  THE  GHEBERS  OF  HEBRON. 

ration  as  the  work  of  Satan.  They  abstained  from  flesh,  cer- 
tain articles  of  diet,  and  from  wine.  This  is  Essene.  Paulus 
seems  to  have  borne  in  mind  their  doctrines,  when  he  says  it  is 
good  not  to  eat  flesh  or  to  drink  wine. — Romans,  xiv.  21  ;  Tim- 
othy, iv.  3  ;  Acts,  xxiv.  6.  So  in  4  Esdras,  vii.  55 ;  in  Porphy- 
rins ;  so  on  the  Jordan, — Matthew,  iii.  4 ;  so  with  the  Baptist 
Nazoria.  The  Nazoria  have  not  eaten  the  food  of  the  Children 
of  the  world. — Codex  Nazoria,  II.  252.  About  50  years  later 
than  Saturninus  of  Antioch  comes  Markion  of  Pontus  saying 
that  the  Christos,  proceeding*  from  the  Father  avIio  is  above 
the  Creator  of  the  world  came  into  Judea  manifested  in  human 
form,  dissolving  the  Law  and  the  Prophets.  Markion  held 
that  there  were  Two  Gods,  the  Superior  God  (mild,  placid, 
simply  good  and  excellent  who  manifested  himself  in  Christ), 
the  other  judicial,  harsh,  mighty  in  war  (the  Creator  who 
made  the  universe,  the  God  of  the  Jews).  —  Tertull.  adv. 
Markion,  I.  ch.  vi.  xi.).  Markion's  gospel  opened  with  the 
statement  that  in  the  15th  year  of  Tiberius  the  Christos  came 
down  to  Kapernaum  a  city  of  Galilee  (meaning  that  the 
Saviour,  the  Christos  of  the  Philonian  gnosis,  descended 
from  heaven  at  that  time).  Saturninus  knows  nothing  of 
a  man  called  Iesu  the  Nazorene ;  Markion  speaks  of  the 
Christos  as  coming  down  on  earth  ;  Saturninus  allows  (accord- 
ing to  Irenaeus)  that  the  Saviour,  the  Christos,  came  (among 
other  things)  to  save  those  who  have  the  spark  of  his  life  ;  for 
he  said  that  the  Angels  made  two  sorts  of  men,  one  sort  good, 
the  other  bad.  But  we  have  no  evidence  (in  Irenaeus,  I.  xxii.) 
that  Saturninus  heard  that  the  Saviour  Angel  Iesua  appeared 
in  the  aspect  of  a  man.  Irenaeus  charges  Menander  with 
claiming  to  be  that  First  Power  who  was  sent  by  the  Invisible 
Immortals  as  a  Saviour  for  the  salvation  of  men,  and  that  by 
his  baptism  his  disciples  would  never  die.  Whether  we  regard 
this  as  controversial  sarcasm  or  not,  the  Philonian  gnosis  is 
patent  here,  but  the  name  of  Iesu  (the  healer  and  teacher)  is 
conspicuously  absent  from  the  statements  of  Irenaeus  regard- 
ing Menander  and  Saturninus  in  the  first  quarter  of  the  2nd 
century  of  our  era.  The  two  words  Messiah  and  Christos  can 
be  taken  in  two  different  senses.  While  the  people  of  Antioch 
might  admit  that  the  '  Primal  Power '  was  the  Logos,  the 
Christos,  some  of  the  Jews  could  hold  that  the  expected  Mes- 
siah was  to  be  an  anointed  king,  the  Lord's  anointed  :  and  a 


THE  NAZARENES.  599 

third  party  whether  in  the  transjordan  district  or  at  Aiitioch  or 
ia  Asia  Minor  might  combine  the  two  ideas  of  a  man  and  the 
Christos,  and,  between  105  and  125,  while  the  air  was  full  of 
messianic  excitement,  set  in  motion  the  ideas  of  the  thirdparty. 
While  Markion,  as  an  ascetic  Nazorene  and  Gnostic  Christian, 
connects  himself  very  much  with  Saturninus,  we  have  appar- 
ently to  seek  for  the  name  '  Christians '  first  about  the  time 
of  Xikolaitans  and  Saturninus  at  Antioch,  who  (if  we  believe 
Irenaeus)  appears  among-  the  first  to  use  the  word  Christos 
(advenisse  Christum  ad  destructionem  Iudaeorum  Dei).  Iesu 
he  does  not  mention.  Outside  the  Four  Gospels  we  have  no 
record  of  the  life  of  the  Prophet  Iesu  in  the  reign  of  Tiberius, 
we  have  only  hearsay  (inadmissible)  testimony.  It  remains 
for  consideration,  says  '  Antiqua  Mater,'  whether  the  Iesu  thus 
connected  with  the  Christ  was  not  an  ideal  of  Gnostic  origin 
in  that  time  of  Klaudius  to  which  the  arch-Gnostic  Simon  is 
referred.  But  there  seems  to  be  no  doubt  of  the  existence  of 
the  gnosis  along  the  Jordan  and  in  Galilee  at  the  very  begin 
ning  of  our  era  among  the  Iessaioi  in  connection  with  their 
doctrine  of  the  Angels, — a  doctrine  preserved  in  Daniel  and 
the  Pauline  waitings,  and  as  gnostical  as  could  possibly  be. 
Between  the  Angels  of  the  Jews,  Essenes  and  Colossians,  ii. 
18,  there  ought  to  have  been  gnosis  enough  to  satisfy  all  de- 
mands ;  and  the  Essenes  were  sworn  to  silence  regarding  the 
names  of  their  Angels.  Therefore  these  were  their  gnosis  and 
mysteries.  The  name  Iesu  in  Greek  Iaso,  Ieso  (K-somai)  means 
'  I  will  cure  ; '  '  Saviour,'  as  Justin,  Apol.  I.  p.  118,  asserts.  In 
Hebrew  Iaso  means  salus  and  he  saved,  will  save.  More  likely 
the  name  Iesu  was  taken  from  the  Saviour  Angel,  the  Angel 
Iesua,  who  is  Metatron. 

Who  was  it  that  talked  with  Moses  but  the  spirit  of  the  Creator  which  is 
Christos.— Tertullian  adv.  Markion,  III.  xvi. 

I  send  an  Angel  before  thee,  My  name  in  the  midst  of  him. — Exodus,  xxiii. 
20,  21. 

The  name  of  the  Messia  is  Iahoh.1— Midrash  Echa  Rabbah,  fol.  59  b. 

lie  will  let  his  Anointed  reveal  himself, — whose  NAME  is  from  eternity — 
and  he  will  rule  over  all  lands. — Targum  to  Zachariah,  iv.  7. 

Malka  Masiacha  dathkara  be  sema  di  Kodesh  baruch  boa. — The  Sobar,  I. 
fol.  69.  col.  3. 

The  King  Messia'h  is  called  by  the  name  of  the  Holy  One,  blessed  be  He  !  — 
Sohar,  I.  fol.  69.  col.  3. 

:  The  Kingly  Power  is  called  Kurios. — Philonea,  p.  150.    Tischendorf.  Lipsiae,  1808. 


600  THE  GHEBERS  OF  HEBRON. 

Lukretius  mentions  the  future  End  of  heaven  and  earth,  "  Exi- 
timn  Coeli  Terraeque  futurum."  '  At  the  "  End  of  the  days," 
when  the  world  shall  be  destroyed  by  fire  the  Hindus  expected 
Vishnu  Kaligi  ~  on  the  White  3  Horse  to  redeem  the  good  and 
judge  the  wicked.     Compare  Saturninus  : 

The  Saviour  came  to  destroy  bad  men  and  demons,  but  to  save  the  good  ! 

I  know  that  my  Redeemer  lives,  and  at  the  Acheron  shall  rise  up  over  the 
dust,  and  from  my  flesh  I  shall  behold  Alah.  The  dead  rise  up  from  under  the 
waters. — Job,  xix.  25,  xxvi.  5. 

Thus  Hermes  descends  to  Hades  as  Redeemer  of  souls !  the 
Logos  alethinos ! 4  Apollo  has  been  found  in  Rome  5  with  the 
nimbus  or  "  glory  "  and  corresponds  to  Horus  the  son  of  Isis, 
the  Egyptian  Redeemer,  Freer  and  Apoluon  (Releaser)  of  the 
soul  in  Hades. 

For  as  the  Father  wakes  up  the  dead  and  makes  them  live,  so  too  the  Son 
brings  to  life  whom  he  wills — John,  v.  22. 

Philo  Judaeus  (on  Mutation  of  Names,  37)  mentions  "the 
Saviour's  unconquered  power,"  meaning  God  the  Saviour  (see 
de  Abrahamo,  27,  where  God  is  called  a  Saviour  ;  de  Iosepho, 
32,  the  Saviour  God  ;  Isaiah,  lx.  16  ;  lxiii.  8,  9  where  Iahoh  is 
called  Saviour,  and  "  Malach  phanio  "  the  Angel  of  his  faces 
saved  them).0  Philo,  de  Somniis,  37,  mentions  God's  first-be- 
gotten Divine  Logos.  Now  in  the  gnostical  ignorance  7  of  the 
first  or  second  century  it  would  not  be  much  of  a  step  further 
(recognising  the  Image  of  the  God,  the  Angel,  His  Logos,  as 
Himself. — De  Somniis,  I.  41)  from  the  Oldest  Cause,  to  bv,  to  a 
Logos-Angel  "  the  Son  of  the  Oldest  Cause,"  Saviour,  and  Son 
of  the  Father  or  Son  of  the  Man.  In  the  protevangelium 
Jacobi,  xi.  the  angel  says  to  Mary  "  thou  hast  found  favor 
before  the  Lord  and  thou  shalt  conceive  from  his  Logos." — 

1  Lukretius,  v.  100. 

2  caleo,  to  burn. 

3  Comp.  Rev.  xix.  11  f. 

*  Nork,  Real-Worterb.  III.  146  ;  Rev.  ix.  11. 

6  Nork,  Bibl.  Mythol.  II.  365,  see  Virgil,  4th  Eclogue. 

6  Kerinthians  used  a  part  of  the  Gospel  according  to  Matthew.— Epiphanius,  Haer. 
xxviii.  5.  The  Ebionist  Kerinthus  was  at  Antioch.  All  goes  to  show,  however,  that 
the  narrative  of  the  Gospel  according  to  the  Hebrews  was  written  as  early  as  A.D.  140. 

7  Supernat.  Rel.  I.  409-411,  "  No  one  has  known  the  Father"  is  a  passage  that  is 
the  crown  of  the  Gnostic  system. 


THE  NAZARENES.  601 

Supernat.  Eel.  I.  305  ;  Tischendorf,  Evang.  Apocr.  p.  21  f. 
Therefore  the  protevangel  of  James  connects  more  imme- 
diately with  the  gnosis  of  Philo  than  Luke,  i.  31 ;  and  to  this 
the  Logos  in  John's  gospel  bears  witness. — John  i.  1-3.  The 
Logos  is  represented  as  Angel  by  Justin  Martyr  ulso,  and  fre- 
quently. See  Supern.  Eel.  II.  292,  293,  f.  Whence  it  follows 
thatPhilo's  School  must  be  credited  with  laying  the  foundation 
for  a  large  amount  of  second  century  gnosis.  The  Father  of 
all  is  Light  and  is  called  First  Man.  The  Mind  is  His  forth- 
going  Son,  Son  of  Man,  Second  Man.— Irenaeus,  I.  xxxiv. 
These  thinkers  were,  like  Basileides,  gnostics.  In  the  Kaba- 
lah  God's  first-born  Son  has  the  spirit  of  the  anointing,  is  the 
Anointed  of  the  Highest,  and  is  Light  of  Light.  It  would 
seem  that  Justin  Martyr,  a.d.  147-160  (or  later)  quotes  from 
Christian  writings  antecedent  to  our  four  gospels,  apocryphal 
gospels,  and  records  written  from  memory.  Vast  numbers  of 
spurious  writings,  bearing  the  names  of  Apostles  and  their 
followers  and  claiming  more  or  less  direct  apostolic  authorit}", 
were  in  circulation  in  the  early  Church.  The  words  of  Justin 
evidently  imply  simply  that  the  source  of  his  quotations  is  tin; 
collective  recollections  of  the  Apostles,  and  those  who  followed 
them,  regarding  the  life  and  teaching  of  Iesous.  Numerous 
gospels  were  then  in  circulation.1  The  apokalypse  of  one 
John  is  referred  to  by  Justin,  but  he  does  not  know  the  name 
of  one  of  the  four  gospels,  although  he  speaks  of  '  the  Apostles 
of  the  Anointed.'  This  carries  us  directly  to  the  time  a.d. 
110-130,  or,  probably,  to  the  time  just  preceding  110-115,  when 
the  gnosis  of  the  "  spirit  of  the  anointing "  was  in  vogue. 
Philo  being  sufficiently  near  to  the  source  of  this  Alexandrine- 
Jewish  or  perhaps  Palestinian-Jewish  gnosis,  and  his  logos- 
doctrine  and  theory  of  a  kingly  Power  affording  a  foundation 
for  the  New  Testament  expressions  King  and  Logos  (Word), 
the  point  then  comes  up  whether,  with  this  spiritual  basis  of 
a  new  religion  already  laid  down,  there  was  any  need  of  an 
actual  human  being  on  whom  to  superpose  the  spirit,  the 
kingly  power,  and  the  logos.2  Having  the  theory,  the  fact  was 
not  questioned.  We  are  dealing  purely  with  a.  spiritual  set  of 
Powers,  with  a  theology  already  in  mente,  not  with  a  human 

1  Supern.  Rel.  I.  292-5.     "  Which  have  been  called  evangels  "  is  a  manifest  interpo- 
lation.— il>.  I.  :i'M. 

-  Matth.  iii.  16 ;  xxv.  34,  40 ;  John  i.  1-3. 


602  THE  GHEBERS  OF  HEBRON. 

history,  so  far.  That  could  be  written  about  some  Healer  or 
trans  Jordan  Essene ;  or  some  Galilean  that  served  in  the  war 
against  the  Koinan  forces  in  Judea.  But  the  theological  sys- 
tem being  already  mentally  conceived,  the  problem  remained 
how  from  an  idea  to  make  it  an  actuality !  At  first  sight  it 
seems  hardly  probable  that  a  Wandering  Healer  should  come 
to  the  front  as  a  claimant  for  the  messiahship  of  the  Jews, 
although  the  passages  in  the  Prophets  might  possibly  suggest 
the  idea  of  such  a  thing  to  other  men  earlier  than  Justin  of 
Samaria.  But  the  Baptists-  of  the  Jordan,  the  Wandering- 
Healers,  Pilate  and  the  false  messiahs  in  the  Jewish  War  af- 
forded a  background  for  a  picture  whose  foreground  was  pre- 
occupied with  Plaid's  theology,  and  the  gnosis  of  Powers  and 
ranks  of  Angels  surrounding  the  unseen  throne  of  the  Logos  as 
Angel-king  and  Saviour  of  men.  What  now  would  be  most  in- 
teresting to  find  out  would  be  just  how  early  the  specially  his- 
toric part  of  the  account  first  appeared  in  any  gospel  prior  to 
our  Four  Gospels.  It  looks  as  if  some  of  it  perhaps  was  in 
the  Gospel  of  the  Hebrews,  or  Gospel  of  the  Nazarenes  as 
early  perhaps  as  a.d.  126-140  ;  and  it  could  also  be  conjectured 
that  from  the  time  of  Menander  to  Kerinthus  it  was  not  so 
much  held  that  Iesous  was  born  like  other  men,  his  father 
being  loseph,1  as  that  Iesu  was  the  Saviour-Angel  mentioned 
in  Isaiah.  The  King-  was  the  Sun.  This  being  admitted  the 
whole  N.  rr".  gospel  story  is  put  out  of  its  bearings,  because  the 
commencement  in  Matthew,  i.  20,  iii.  16,  was  denied  in  a.d.  115, 
or,  rather,  not  yet  received  by  the  gnostics  themselves.  Still, 
they  followed  Philo  ;  since  Basileides  held  that  the  Mind 
(Nous)  was  born  from  the  Unborn  Father,  and  Logos  (Word) 
from  the  Mind  (Nous).2  While  therefore  the  dogma  prevails, 
it  does  not  follow  that  in  the  year  115  there  was  a  history  at- 
taching to  the  name  Iesoua  ;  although  the  connecting  the  name 
of  the  Iessaian  Healer  with  the  New  Testament  and  with 
Roman  sway  in  Judea  would  agree  with  the  date  of  the  Apo- 
kalypse  (circa  a.d.  125-138).  The  Apokalypse  knows  no  cruci- 
fixion of  Iesu,  except  the  crucifixion  of  Christians.  And  there 
is  no  doubt  that  Pilate's  name  and  the  trial  of  Iesous  were  cal- 
culated to  enlist  interest  in  the  narrative  that  is  everywhere 
permeated  by  the  logos  doctrine ;  and  the  Jews  all  expected 

1  Irenaeus,  I.  xxiv.  xxv. 

2  ibid.  I.  xxiii. 


THE  NAZARENES.  603 

Borne  to  fall.1  The  water  of  the  Euphrates  was  to  be  dried  up 
for  the  king-s  of  the  East  to  inarch  against  Rome's  power  iu 
Syria.2 

Bel-Saturn  was  the  God  of  Time,  the  Ancient  of  the  days, 
the  endless,  boundless  Unknown.  Enoch  refers  to  the  '  Head  of 
the  days  '  and  to  a  '  Son  of  Man.' — Drummond,  Jewish  Messiah, 
pp.  24,  50.  Therefore  Enoch's  Book  (at  least  the  Christian  part 
of  the  Book  of  Henoch)  follows  Daniel,  vii.  13,  14.  It  mentions 
"  observing  the  Law  in  the  last  days." — Drummond,  p.  28.  It 
is  therefore  Ebionite.  It  (xc.  28)  rejects  the  2nd  Temple. 
Enoch  puts  in  the  Lord's  mouth  the  words  "  I  and  my  Son." 
— Drummond,  p.  28.  This  is  Judaeo-Messianic,  and  therefore 
precedes  the  Gospel  of  Matthew.  For  gnosis,  see  Genesis,  vi. 
2-4  and  Enoch's  200  Angels  seeking  to  marry  women, — a  most 
shocking  idea  to  Markion  and  all  oriental  Gnostics,  who  made 
a  vast  difference  between  spirit  (for  the  beings  in  heaven,  the 
Angels)  and  matter  (of  which  mortals  were  known  to  be  mainly 
made  up).  Enoch  has  the  very  expression  '  Son  of  the  Man.' 
— Drummond,  p.  54.  This  is  the  6  uios  tou  Anthropou  that 
Matthew  borrowed.  Hilgenfeld  (Jiid.  Apokalyptic,  p.  181) 
dates  the  Revise  of  the  Book  of  Enoch  by  a  Christian  writer 
in  the  time  between  Saturninus  and  Markion. — Drummond, 
pp.  5G-59.  Drummond's  objection  that  the  writer  is  so  reti- 
cent concerning  the  history  of  the  Christos  would  equally  apply 
to  the  Jew-Christian  who  wrote  or  retouched  (perhaps)  the 
Apokalypse.      Neither  knew  anything  of  Matthew's   Gospel 

1  Rev.  xii.  10;  xvi.  12,  10;  xvii.  1,5;  xviii.  2,  0,  10,  10-24  ;  xix.  2,3;  xx.  6.  The 
Sun  was  called  Saviour  and  Herakles. — Pausankis,  viii.  31.  7.  Instead  of  supposingthat 
Saturninus  and  Basileides  got  their  doctrines  from  Simon  Magus  and  Menander,  the 
author  rather  sees  a  close  affinity  with  the  Philonian  gnosis  and  the  oriental  'spirit 
and  matter  '  dualism.  With  no  desire  to  extenuate  the  exhibitions  of  the  gnusis  in  the 
Hebrew  Old  Testament,  it  is  perfectly  obvious  that  what  we  see  there  is  only  a  small  part 
of  what  was  current  in  Egjpt  and  among  the  inhabitants  of  Jordan  lands.  The  He- 
brew scribes  told  only  too  little  of  what  was  expanded  in  greater  volume  outside  of 
the  Sacred  Writings.  The  Hebrew  Scripture  gives  only  pars  pro  toto.  A  glance  at 
the  Jewish  Angelology  in  connection  with  the  Codex  Nazoria  and  Norberg's  preface  to 
his  "  Codex  Nasaraeus,"  as  also  the  Great  Angels  of  the  Essenes  and  the  Bible,  estab- 
lishes this. — Codex  Nazoria,  I.  2S2,  284.  Saviour  was  a  common  name  for  the  Si'N,  and 
when  Saturninus  mentions  the  Salvator  (Soter)  he  means  the  Herakles-Christos ;  for, 
soon  after,  the  Great  Temple  of  the  Sun  was  built  at  Heliopolis  not  far  from  Caesarea 
Philippi.     For  the  Heraklct-Logos,  see  Rev.  xix.  11-17;  i.  16. 

2  Rev.  xvi.  12.  Babylon  is  fallen  ! — Rev.  xviii.  2.  The  Persian  White  Horse  of 
Mithra  cometh  !—  Rev.  xix.  11.  The  cause  of  the  obstinate  resistance  of  the  Jews  was 
partly  an  expectation  of  aid  from  the  oriental  or  Babylonian  Jews  to  whom  they  had 
sent.—  Jahn,  pp.  414,  415. 


604  THE  GHEBERS  OF  HEBRON. 

(history)  which  was  not  yet  written.  The  Christian  Reviser  of 
the  Book  of  Enoch  was  an  Ebionite  (adhering  to  the  Law. — 
Drummond,  p.  28).  Enoch  mentions  the  Angel  who  binds  and 
confines  the  Demon  Azazel  in  a  dark  opening  in  the  Desert. 
— Drummond,  p.  21.  This  resembles  the  idea  in  Revelations, 
xx.  1-3. 

And  I  saw  an  Angel  descending  having  the  key  of  the  Abyss  (pit)  and  a 
great  chain  in  his  hand,  and  he  overcame  the  Dragon,  the  Ancient  Serpent, 
that  is,  the  Devil  and  the  Satan,  and  bound  him. 

Therefore  the  Christian  Revise  of  the  Book  of  Enoch  may  have 
preceded,  certainly  resembles,  the  Apokalypse,  xx.  1-3.  The 
plan  of  both  works  is  apokalyptic.  Volkmar  places  the  publi- 
cation of  the  Book  of  Enoch  in  the  first  year  of  the  revolt  of 
Bar-Cochba  132  a.d.  immediately  after  R.  Akiba  had  given  in 
his  adhesion  to  the  movement. — Beitrage  zur  Erklarung  des 
Buches  Henoch,  p.  100.  The  Elect  One  in  the  Book  of  Enoch, 
xl.  5,  precisely  corresponds  to  the  Logos  of  Philo  (Confus. 
Ling.  14 ;  On  Dreams,  37  ;  Fragment  in  Eusebius),  the  Logos 
of  Rev.  xix.  13,  Luke,  xix.  38,  the  Angel-King,  and  the  '  Only- 
begotten  Theos '  in  John,  i.  18.  The  Babylonian  doctrine  of 
'  the  Father  and  Son,'  Philo's  doctrine  of  the  Father  and  the 
'  Word '  (the  Logos,  the  Second  God),  and  psalm  ii.  all  stand 
on  the  same  plane  of  the  Chaldaean  gnosis.  This  theosophy 
extended  from  Babylon  to  Phoenicia  and  Egypt.  But  the  ex- 
pression '  Son  of  the  Woman '  (in  the  Book  of  Enoch.— Drum- 
mond, p.  GO)  points  directly  to  the  gnosis  (compare  Irenaeus, 
I.  vii.  p.  67  ;  xxxiv.  p.  134  ;  Dunlap,  Sod,  II.  p.  24).  Abel 
(Abelios,  Bel-Mithra)  and  Horus  are  in  the  same  situation, 
one,  son  of  Eua,  the  other,  of  Ishah  (Isis).  The  Book  of  Enoch 
was  not  admitted  into  the  Jewish  ark,  but  was  accepted  by 
Tertullian, — a  sure  proof  that  it  was  late  and  christian  or 
christianised  (in  its  present  shape).  See  Drummond,  72,  73. 
Since,  then,  Drummond,  p.  117  rather  suspects  and  concludes 
"  that  the  4th  Ezra  was  written  during  the  last  quarter  of  the 
first  century  after  Christ,"  and  since  Drummond,  p.  90,  says 
that  the  word  "  Iesus  "  in  4th  Esdras,  vii.  28  is  to  be  found  only 
in  the  Latin  copies  (not  in  the  Syriac,  Arabic,  Aethiopic  and 
Armenian  texts,  which  employ  instead  the  word  for  Messiah  or 
Anointed),  the  inference  is  natural  that  here  (as  elsewhere)  the 
Romans  perverted  the  original  word  (Messiah)  into  Iesus,  in 


THE  NAZARENE8.  605 

favor  of  their  doctrine  (derived  from  scripture  by  their  own  in- 
terpretation, or  from  the  East)  that  there  was  a  man  Iesu 
(which  doctrine  they  wanted  to  prevail) ;  whereas  the  previous 
theory  of  the  Babylonians,  Philo  Judaeus,  and  Psalm  ii.  was 
that  the  Father  and  Son  (Logos,  or  Oldest  Angel)  were  exclu- 
sively spiritual  natures  sine  carne.  Therefore,  in  a.d.  100 
(and  in  the  time  of  Kerinthus,  a.d.  115)  it  is  fair  to  presume 
that  the  Christos  or  Messiah  were  regarded  as  exclusively 
spiritual  natures,  and  that  earliest  Ebionites,  Nazorenes,  and 
possibly  Saturninus,  had  not  heard  of  '  the  man  Iesu,' — that  the 
idea  was  at  that  period  (100-110)  still  unknown  at  Antioch,  ex- 
cept so  far  as  astrology  foretold,  by  the  conjunction  of  Sol  and 
Virgo,  such  an  event,  and  always  excepting  the  supposed 
prophecy  in  1  Samuel,  xvi.  12  ;  xxiv.  20.  The  gnosis  of  Eua  in 
Genesis,  ii.  iii.  is  closely  connected  with  similar  gnosis  in  the 
System  of  Simon,  and  also  with  another  form  of  Eua  as  Mother 
of  the  living  (Mater  viventium)  in  Irenaeus,  T.  xxxiv.  In  the 
midst  of  the  Jewish  gnosis  the  Hebrew  biblion  was  put  to- 
gether ;  and  the  doctrine  in  Daniel  is  Messianic,  but  late. 
There  is  no  dividing  line,  where,  in  point  of  gnosis,  angelolo- 
gy,  and  Messianism,  a  definite  line  can  be  drawn  between  the 
Old  Testament  and  Ebionite  writings  (including  the  oldest 
Kabalah)  in  regard  to  date  and  contents. 

Turning  now  to  the  Apokalypse  which  is  later  than  the 
time  of  Kerinthus  and  the  only  known  work  in  the  New  Tes- 
tament that  Justin  Martyr  mentions  by  its  title,  we  find  the 
Angel-King  Iesua,  the  Christos  and  Logos  (Verbum  Dei), 
standing  in  the  midst  of  the  Seven  Lights  of  the  planetary  Can- 
dlestick, the  Vernal  Young  Ariel  (the  Lamb  of  the  sign  Aries), 
— and  not  the  slightest  mention  of  Ioseph  or  Mary,  but  only  of 
the  Woman  with  wings  (in  the  sign  Virgo)  and  her  Child  (the 
Messiah)  hidden  in  the  deserts  beyond  Jordan.  The  descrip- 
tion exhibits  Jordan's  hatred  of  Eome  whose  downfall  it  fore- 
tells and  points  to  the  reign  of  the  Christos  for  a  thousand  years. 
The  dot-trine  of  Saturninus  reappears  according  to  which  the 
"  Saviour  "  (Iesua  the  Solar  Logos-Angel)  comes  to  destroy 
the  bad  and  the  demons  and  save  the  good  ( — Rev.  xxi.  3,  4 ; 
Irenaeus,  I.  xxii.).  That  Son  of  the  Man  is  girded  with  the 
golden  girdle  of  the  sun,  like  the  eternal  Mithra.  Fornica- 
tion and  the  offering  of  food  to  idols  by  the  followers  of  Niko- 
laos  have  trot  to  cease.     Before  the  Throne  and  the  Sun  in 


606  THE  OHEBERS   OF  HEBRON. 

Aries  (the  Young  Lamb)  all  nations  and  tribes,  and  peoples 
shall  stand.  Loose  the  four  Angels  that  are  bound  at  the 
River  Euphrates,  let  them  march  west  with  their  20,000  mill- 
ions of  Arab  and  Persian  cavalry.  Now  in  this  entire  Apoka- 
lypse  all  we  have  to  do  to  bring-  it  into  complete  harmony  with 
the  Salvator  in  the  teaching  of  Saturninus  is  to  write  Iesua  (the 
Angel. — Rev.  xxii.  16)  and  we  have  an  Aramean  original  of  the 
Greek  Iesous.  There  are  no  human  kindred  of  Iesu  here  ;  the 
names  of  '  Ioseph  and  Maria '  were,  apparently,  not  yet  men- 
tioned in  the  deserts  around  the  Jordan,  while  the  name  Sal- 
vator (Saviour)  is  (according  to  Irenaeus)  in  the  mouths  of 
Menander,  Saturninus,  Karpokrates  (who  agreed  with  Kerin- 
thus  in  most  respects,  except  perhaps  that  the  last  was  more 
given  to  Ebionite  Judaism),  Kerinthus  (whose  Salvator  was  the 
Christos). — Irenaeus,  I.  xxv.  The  Essenes  and  Karpokrates 
held  that  the  body  is  a  prison — Jos.  Wars,  II.  8,  11  ;  for  Ire- 
naeus, I.  xxiv.  p.  122  says  of  the  Karpokratians  corpus  enim 
dicunt  esse  carcerem ;  this  was  the  Christian  and  earliest 
gnosis  ;  consequently  their  Angel  Iesua  was  pure  spirit, — a 
Salvator  such  as  we  find  in  the  Apokalypse.  Iesua  Messiah 
(Christos  the  Saviour  king)  begins  the  Essene  Warlike  Apo- 
kalypse, a  being  on  high.  Kerinthus  taught  in  the  time  of 
Trajan  and  Hadrian,  and  his  Salvator  is  the  Messiah,  pure 
spirit ;  Basileides,  on  the  contrary,  lived  in  the  reign  of  Ha- 
drian, a.d.  117-138,  and  in  Basilidians  (since  Irenaeus  uses  the 
word  dicunt)  we  see  the  Gnostical  attempt  to  explain  that 
Christos  (the  Mind,  the  Word)  was  not  crucified  but  Simon  the 
Cyrenaian,  who  (they  said)  through  ignorance  was  crucified  in- 
stead of  Iesus.  Basileides  is  a  singular,  not  a  plural.  If  the 
word  Iesua  had  continued  to  stand  as  in  the  Syriac  Matthew,  i. 
1,  the  question  would  have  been  less  difficult ;  but  it  is  not 
clear  how  actively  in  the  reign  of  Hadrian  the  idea  of  a  man, 
the  Son  of  Dauid  (Iesous  ;  derived  from  Iesua,  Saviour)  had 
spread  itself,  and,  as  the  Gnostics  contemned  the  human  body 
Basilidians  had  to  get  rid  of  the  matter  the  best  way  they 
could.  Irenaeus  lets  Kerinthus  admit  Christos  as  Angel,  but 
acknowledge  a  man  Iesus  on  whom  the  Christos  descended, 
subjoining  that  Iesua  was  the  child  of  Ioseph  and  Maria.  It 
is  not  certain  that  this  was  said  by  Kerinthus  himself.  Church 
partisans  in  writing  about  the  systems  of  buried  teachers 
jumbled  together  the  distinctive  names  Christos,  Iesua,  and 


THE  NAZARENES.  607 

Iesous  into  the  same  fusion  in  which  they  were  petrified  to- 
g-ether in  their  own  minds.  From  115  to  125  there  was  time 
enough  to  extract  (through  astrology,  in  and  among  the  Ebion- 
ite  lower  orders)  out  of  the  Angel  Iesua  a  human  counterpart, 
or  from  the  word  Iessaioi  a  Iesu,  and  from  the  spirit  to  infer 
the  bod}7,  the  flesh.  "  Corpus  enim  dicunt  esse  carcerem," — 
"  pneuina  is  ho  theos!  "  One  Father  Unknown  who  has  made 
Angels,  Archangels,  Powers,  Thrones ;  but  by  Seven  Angels 
(of  7  planets)  the  world  was  made  and  all  things  therein. — See 
Genesis,  xi.  4 ;  Menander,  Saturninus,  Matthew,  xi.  27 ;  Num- 
bers, xxiii.  14,  29  ;  2  Kings,  xxiii.  5.  There  is  one  reference  to 
the  Lord's  crucificion  at  Rome  in  Rev.  xi.  8,  but  this  must  refer 
to  Roman  persecutions  of  the  Christians  being  a  persecution 
of  Christ ;  but  while  Kerinthus  in  Irenaeus,  I.  xxv.  is  made  to 
admit  that  Iesu  was  crucified  (suffered), — Epiphanius  support- 
ing Irenaeus  out  of  Hippolytus,— yet  Epiphanius,  I.  113. 
charges  Kerinthus  with  holding  that  '  Christos  suffered  and 
was  crucified,  but  is  not  yet  risen  from  the  dead.'  Epiphanius 
undoubtedly  changed  Iesu  into  Christos  here. 

There  is  little  reason  to  doubt  that  not  a  great  many 
centuries  after  this  time,  145-180,  the  Arabian  Nazori  of  the 
East  (those  of  the  Liber  Adami),  or  rather,  their  predecessors 
(circa  350),  drew  off  amid  the  vortex  of  differing  opinions  from 
their  Nazoraian  associates,  the  Iessaians,  on  account  of  Iesu 
Mendax,  the  false  Messiah,  as  the  Codex  Nazoria  calls  him. 
At  any  rate  that  is  the  position  taken  by  the  authors  of  the 
Codex  Nazoria  at  Bassora  in  1042.  And  it  is  very  sing-ular  if 
Irenaeus  writes  correctly,  that  Bishop  Ephiphanius  at  Salamis 
in  Cyprus  should  complain  of  Kerinthus  as  holding  that  "the 
Tcsus  is  not  Christos,"  and  that  "  Christos  after  being  crucified 
was  not  yet  risen  from  the  dead"  We  are  not  bound  to  believe 
from  the  testimony  of  Irenaeus,  Epiphanius,  and  what  Irenaeus 
preserves  about  Karpokratians  and  Kerinthians,  that  the  idea 
of  a  man,  the  supposed  or  pretended  founder  of  the  Iessaians  was 
known  to  both  Karpokrates  and  Kerinthus.  But  even  in  Ire- 
naeus's  own  account  of  Saturninus  no  sign  appears  that  Satur- 
ninus (the  predecessor  of  Karpokrates  and  Kerinthus)  had  ever 
heard  of  such  an  idea.  Supposing  the  man,  or  a  man  Iesu,  had 
been  baptised  in  the  Jordan,  it  would  have  taken  certainly  not 
more  than  two  years  to  transmit  to  Antioch  some  notices  of  his 
Essene-Ebionite  sermons,  and  yet  neither  Philo,  Menander  nor 


COS  THE  GHEBERS  OF  HEBRON. 

Saturninus  can  be  charged  with  ever  having-  heard  his  name 
mentioned,  nor  his  sermons  spoken  of,  nor  his  miracles  won- 
dered at.  If  Irenaeus  had  such  evidence,  it  is  singular  that  in 
his  great  book  he  forget  to  mention  it.  The  same  could  be 
said  of  Josephus, — minus  the  interpolations.  The  testimony 
of  Hegesippus  as  given  in  Eusebius,  H.  E.  iii.  20 ;  iv.  22,  has 
no  value,  from  the  medium  through  which  it  comes,  and  in  it- 
self seems  to  regard  the  relations  of  Iesu  as  of  considerable 
family  account,  rather  more  than  the  New  Testament  makes 
of  them.  As  to  the  martyrdom  of  James,  that  is  to  be  con- 
sidered with  the  Josephus-interpolations.  The  account  of  Pa- 
pias  is  derived  through  the  same  "  Eusebius  whom  Scaliger  so 
unmercifully  scourges."  The  main  point  is  whether  a  real 
Iesu  (in  the  sense  of  our  New  Testament  Matthew)  ever  ex- 
isted, not  whether  he  had  relations,  or  what  all  the  world 
thought  about  it,  nor  the  Church  in  particular.  But,  after  all, 
what  is  a  Gnostic's  opinion  worth  any  way,  about  supernal 
tilings  ?  What  could  he  know  about  the  reality  of  what  him- 
self and  others  were  ready  to  swear  to  ?  Against  "  non  ex 
virili  semine  "  was  interposed  the  law  maxim  "  pater  est  quern 
nuptiae  demonstrant."  We  cannot  imagine  what  his  relations 
were  put  in  for  except  to  leave  no  doubt  about  his  humanity. 
That  may  have  been  a  point,  at  one  time,  to  make  with  the 
thoughtless  and  ignorant  publicum, — to  help  on  the  doctrine 
of  the  two  natures  against  Markion  and  Apelles  who  testified 
that  their  Redeemer  was  on  high,  without  one  touch  of  human 
inferiority !  The  knowledge  of  the  God  was  then  considered 
equivalent  to  Essene  crucifixion  of  the  flesh.  Gnosis  required 
it.  Hence  a  crucifixion  was  a  sine  qua  non.  The  narrative 
followed  (among  a  credulous  people)  as  a  matter  of  course.  To 
make  out  the  two  natures  they  were  compelled  to  bring  evi- 
dence of  a  human  body. 

But  what  an  excitable  people  to  preach  to  about  the  eter- 
nal gnosis  on  high.  Simon  Magus  puts  the  masses  in  com- 
motion.— Clem.  Horn.  ii.  25.  Acts  xxii.  describes  them  making 
outcries,  casting  off  their  clothes  and  throwing  dust  in  the 
air,  because  "  Paul "  said  something  distasteful  to  them,  while 
the  impostor  Peregrinus  took  in  the  Christians  until  they 
thought  him  a  god  consorting  with  their  priests  and  scribes. 
Whatever  impostor  and  skilled  man  and  able  to  do  business 
comes  over  (to  them)  he  at  once  gets  very  rich  (mdla  plousios) 


THE  NAZARENES.  609 

shortly,  laughing  at  ignorant  men. — Lucian,  Peregrin.,  12, 13. 
Just  the  sort  of  people  to  be  taken  in.  Now  Kerinthus  is 
dated  at  about  115,  Lucian  of  Samosata  and  Antioch,  at  160. 
Time  does  not  seem  to  have  sharpened  the  Christian  wits 
in  the  interval  between  Kerinthus  and  Lucian.  The  Essene 
monks  seem  far  more  respectable.  Their  rule  was  never  to 
intentionally  injure  others.  Do  unto  others  as  you  would 
wish  that  they  should  do  to  you,  was  a  maxim  eminently 
Essene  and  later  Icssaean.  He  is  described  as  having  said  to 
the  crowds,  If  any  one  comes  to  me  and  shall  not  hate  his 
father  and  mother  and  wife  and  children  and  brothers  and 
sisters  and  even  his  own  life,  he  is  not  able  to  be  my  disciple. 
—Luke,  xiv.  26.  There  is  the  real  crucifixion  of  the  flesh. 
There  spoke  the  real  Essene  coenobite.  A  simple  affirmation 
among  them  is  more  valid  than  an  oath,  says  Josephus.  Mat- 
thew the  Iessaean  says :  Let  your  yea  be  yea,  and  your  nay, 
nay.  There  again  speaks  the  Iessene.  The  Essene  sect  is  far 
older  than  the  Christian  era.  They  leave  all  things  upon  God 
to  be  sure. — Josephus,  Ant.  xviii.  1,  5  ;  so  John,  iii.  2,  3,  27. 
The  Essenes  were  over  140  years  before  our  era  in  the  time  of 
Demetrius  I.— Josephus,  xiii.  5.  9.  It  is  therefore  obvious  that 
the  Iessaeans  did  not  derive  their  appellation  from  Iesu,  but 
just  the  reverse. 

The  distinction  between  f  elicit '  and  'dicunt'  is  not  too 
closely  observed  always,  and  what  Kerinthus  taught  and  what 
some  Kerinthians  said  may  have  got  mixed  together  in  the 
account  that  Irenaeus  gives.  Controversialists  in  those  days 
sot  a  greater  value  on  success,  than  on  the  truth  of  history. 
Views  were  often  attributed  to  men  that  they  never  held.  This 
is  supposed  to  have  happened  in  the  case  of  Kerinthus.  It 
was  reported  that  he  was  a  chiliast,  believing  in  pleasures, 
feasts,  marriages,  sacrifices,  etc.  This  all  rests  on  mere  re- 
port. Kerinthus  had  fundamentally  Ebionite  sympathies, 
that  is,  he  sympathised  with  the  gnostic  Nazoraioi  (the  Nazo- 
ria)  and  believed  in  a  prima  virtus,  the  first  dwiamis  or  Power 
of  the  One  Supreme  I  Am.1  The  Gnostics  were  not  very  likely  to 
believe  much  in  stories  of  marriages  such  as  those  in  Genesis, 

'The  very  first  words  in  De  Vita  Contemplativa  are  'E<r<r<«W  7r«?pi,  about  Iessaians, 
Physicians.     Therapeutae  and  Iessaioi  are  the  names  of  such  a  sect. — De  Vita  ('out. 
1.     Ieso  —  to  heal,  to  cure.     The  followers  of  Menander  and  Lucian's  Christians  be- 
lieved they  would  never  die.     See  1  Thessalon.  iv.  17. 
39 


610  THE  OHEBERS  OF  HEBRON. 

vi.  2.  If  the  Mighty  Powers  were  by  some  held  to  work  in 
men  (Mark,  vi.  14)  it  was  in  the  appearance  of  some  man,  not  in 
his  corrupted  body,  but  in  his  image.  It  would  have  been  a 
great  gain  for  Irenaeus's  own  party  in  the  Church  in  a.d.  179 
if  Kerinthus  could  be  proved  to  have  taught  in  the  words  of 
Irenaeus  !  The  Gospel  of  Matthew  would  then  have  had  the 
valuable  aid  of  Kerinthus  in  confirmation  of  Matthew's  doc- 
trine (iii.  16,  17)  and  his  belief  in  miracles  performed  by  Iesu 
(figura  columbae,  et  tunc  annunciasse  incognitum  Patrem  et 
virtutes  perfecisse).  Irenaeus  thus  gets  out  of  Kerinthus  (an 
Old  Ebionite)  all  the  testimony  his  party  needed.  The  Soph- 
ists were  capital  logicians.  Epiphanius,  I.  116,  tells  us  that 
Kerinthus  and  others  with  him  often  opposed  the  Apostles  at 
Jerusalem,  but  also  in  Asia.1  Irenaeus,  III.  p.  257,  mentions 
"John  the  disciple  of  the  Lord,  announcing  this  belief,  wishing 
through  the  announcement  of  the  evangel  to  do  away  with 
that  error  which  had  been  sown  in  men  by  Kerinthus  and  long 
before  by  those  that  are  called  Nikolaitans  who  are  a  branch 
of  that  which  is  falsely  named  Gnosis  (Scientia),  that  he  might 
confound  and  persuade  them  that  there  is  One  God  who  has 
made  all  things  through  his  Logos,  and  not,  as  they  say,  one 
Creator  but  another  the  Father  of  the  Lord ;  and  one  indeed 
the  Son  of  the  Creator  but  another  one  of  those  on  high  the 
Christos  who  continued  impassible,  descending  into  that  Son 
of  the  Creator,  and  flew  back  again  into  his  own  pleroma :  and 
that  the  beginning  indeed  is  the  Onlybegotten,  but  that  the 
Logos  is  the  true  Son  of  the  Onlybegotten.  And  that  that 
Creation  which  we  acknowledge  (secundum  nos)  was  made 
not  by  the  First  God,  but  by  some  Power  very  much  beneath 
and  cut  off  from  communication  with  those  that  are  invisible 
and  unnamable." — Irenaeus,  III.  p.  257.  The  first  thing  to 
notice  is  that  the  above  quotation  from  Irenaeus  puts  the  Ni- 
kolaitans  long  before  Kerinthus  (ante  115).  Next  that  the  Ni- 
kolaitans  knew  Philo's  Logos-doctrine.  Third  that  Kerinthus 
follows  their  gnosis,  error  and  all.  Fourth  that  the  author  of 
the  Apokalypse  does  not  follow  the  error  of  the  Nikolaitans,  but 

Compare  Galatiatis,  i.  12;  ii.  11.  12.  Some  consider  Galatians  and  Acts  late 
works.  If  Kerinthus  had  spoken  of  the  Angel  Iesoua  it  would  have  been  said  in  the 
year  100  that  he  had  heard  of  the  man  Iesoua.  It  was  so  easy  to  pervert  words.  See 
Isaiah,  xi.  1  ;  1  Sam.  xvi.  1.  Antioch  was  full  of  Jews,  and,  after  a.d.  70,  the  Ebion- 
ites,  if  they  could  read,  must  have  had  access  in  some  way  to  Messianic  views,  and 
passages  of  scripture  cited  in  support  of  such  views. 


THE  NAZARENES.  611 

abominates   it:    /u.to-eis  ra  epya  rail'  NiKoXatrwv  a  Kaydu  fxiad.      What    is 

this  early  error  of  the  Jewish  gnosis  ?  It  is  the  old  gnostic 
theory  that  the  Jewish  God  was  not  the  Supreme  God  but  one 
of  a  lower  order  of  Angels,  while  the  Christos  is  not  the  Son 
of  the  Jewish  God,  but  the  Son  of  the  'Unknown  Father'  (a 
higher,  a  Supreme  God).  The  Nikolaitans  further  make  the 
following  order  of  succession  in  rank  (so  to  speak),  1st  the 
Unknown  Father,  2nd  the  Onlybegotten,  3d  the  Logos.  AW 
can  compare  with  this  the  first  Man,  the  second  Man,  3d  the 
Christos  ;  which  brings  the  expression  Son  of  the  Man  back  to 
a  very  early  period  of  Christian  Gnosis.  According  to  Irenaeus 
himself  Saturninus  and  his  predecessor  Menander  did  not 
mention  Iesu.  These  gnostics  evidently  all  started  from  the 
Philonian  views.  Neither  Philo,  nor  the  Nikolaitans,  nor  Simon, 
nor  Menander,  nor  Saturninus  mention  Iesu  ;  Acts  being  very 
poor  authority  on  such  subjects  as  whether  Simon  Magus  ever 
heard  of  Iesus.  Basilidians  (not  Basileides)  were  aware  that 
there  was  a  story  afloat  that  Iesu  had  been  crucified.  But  the 
cjuotations  or  descriptions  borrowed  from  Josephus  who  died 
about  a.d.  103  compel  us  to  place  the  date  of  any  Gospel 
mentioning  the  crucifixion  of  Iesu  posterior  to  the  publication 
of  the  work  of  Josephus  on  the  Jewish  War.  The  Nikolaitans 
and  their  successor  Kerinthus  must  have  been  busy  from  the  be- 
ginning of  the  2nd  century  in  their  own  wrork  of  Christianism  ; 
and  the  sources  of  this  Christian  Gnosis  must  be  looked  for 
in  the  preceding  Semite  and  Indian  gnosis.  It  remains  for 
consideration  whether  the  Iesu  thus  connected  with  Christ  was 
not  an  ideal  of  Gnostic  origin  in  that  time  of  Claudius  to  which 
the  arch-Gnostic  Simon  is  referred.1  Take  away  from  the  Niko- 
laitan  gnosis  their  third  person  (the  Christos),  there  remains 
the  Father  and  the  Son  of  the  Man.  Add  the  Virginal  birth, 
and  the  result  is  Matthew's  doctrine  regarding  the  Son  of  the 
Man.2 

And  the  Healer  went  about  all  the  cities  and  the  villages  .  .  .  curing  every 
disease  and  every  debility  among  the  people. — Matthew,  ix.  35. 

Heal  the  sick,  raise  the  dead,  cleanse  the  lepers,  cast  out  demons. — Mat- 
thew, x.  8. 

1  See  Antiqua  Mater,  pp.  xiii.  216,  233,  235. 

a  So  that  a  slight  modification  of  Nikolaitanism  brings  the  Gospel  doctrine. — 
Matth.  i.  18;  John,  i.  1^;  Luke,  i.  31.  Kerinthus  avoids  accepting  the  doctrine  of 
the  two  natures,  which  doctrine  was  not  acceptable  to  the  Nikolaitans  or  Karpok rates. 


612  THE  GHEBERS  OF  HEBRON. 

We  find  the  Iesoua-Iessaians  sent  out  on  their  travels  like  the 
Vishnu-Baktas  of  Ceylon.     These  are  the  directions  : 

I  send  you  out  as  lambs  in  the  midst  of  wolves.  Carry  not  a  bag,  not  a 
pouch  for  victuals,  not  sandals.  Greet  no  one  on  the  road.  Into  whatever 
abode  ye  shall  enter,  say  first  "  Salom  "  to  this  family.  Stay  in  the  same  house 
eating  and  drinking  what  they  have.  .  .  .  Eat  what  is  set  before  you,  and  heal 
the  sick  in  that  city,  and  say  to  them  (the  tidings)  :  The  Kingdom  of  the  God 
has  come  near  among  you. — Luke,  x.  ff. 

And  of  the  other  Indi  there  is  this  other  sort :  they  neither  kill  anything 
which  has  life  nor  do  they  sow  anything  nor  are  they  accustomed  to  get  cabins  ; 
but  they  eat  grass  and  they  have  a  something  about  the  size  of  millet,  in  husk, 
that  spontaneously  is  born  from  the  earth;  this  they  pick,  boil  in  the  husk  itself, 
and  eat.  And  whoever  of  them  falls  sick  goes  into  the  desert  and  lies  down  ; 
and  none  thinks  of  him  either  dying  or  suffering. — Herodotus,  III.  100.  B.C. 
450. 

Behold  the  birds  of  the  heaven,  that  they  sow  not,  nor  reap,  nor  gather  into 
barns — and  your  Father  who  is  in  heaven  feeds  them  ;  are  you  not  much  better 
than  they  ?— Matthew,  vi.  26. 

Mases  descended  from  the  mountain  to  the  people  and  sanctified  the  people 
and  they  washed  their  clothes.  And  he  said  to  the  people  be  ready  for  the  third 
day  ;  keep  away  from  a  woman. — Exodus,  xix.  14,  15. 

Those  who  are  called  Enkratites  preached  against  marriage.  Some  of  those 
reckoned  among  them  have  also  introduced  abstinence  from  animal  food. — 
Irenaeus,  I.  cap.  xxviii.     Luke,  xx.  35,  36. 

Pulse  to  eat  and  water  to  drink. — Daniel,  i.  12. 

There  is  also  among-  the  Hindus  a  Haeresy  of  those  who  phi- 
losophise among  the  Bra'hmans,  who  profess  an  independent 
life,  but  abstain  from  eating  living  creatures  and  all  the  food 
cooked  by  fire,  content  with  fruits  and  not  even  picking  them, 
but  carrying  off  what  have  fallen  to  the  ground  they  live,  and 
they  drink  the  water  of  the  river  Tagabena.  They  pass  their 
life  naked,  saying  that  the  body  was  given  by  God  as  clothing 
for  the  soul.  These  say  that  the  God  is  Light,  not  such  as  one 
sees,  nor  the  sun  and  fire,  but  they  have  the  God  Logos,  not 
the  articulate  word  but  the  Word  of  the  Gnosis,  through  whom 
the  hidden  mysteries  of  nature  are  seen  by  the  Wise.1  And 
they  say  that  this  Light  which  they  call  the  God  Logos 2  the 
Bra'hmans  alone  know,  because  they  alone  throw  off  the  vain 
conceit  which  is  the  last  clothing  of  the  soul.  These  despise 
death 3  and  always  in  their  peculiar  speech  name  God  as  we 

1  Bra'hman,  chacham,  rabbi  all  mean  "  wise  man."     Krishna  =  the  Light. 

2  Compare  Gospel  of  John,  i.  1,  4,  5.     Vishnu  incarnate  in  Krishna. 

3  Compare  the  Essene  contempt  for  death  as  a  punishment.     Surviving   gymno- 


THE  NAZARENES.  613 

said  before  and  lift  up  hymns.  Nor  are  there  women  with 
them,  nor  do  they  get  children. 

From  the  "traveller"  sect  in  India  to  the  "travels"  of  the 
Essenes  and  the  "  travels  "  mentioned  in  the  tenth  chapter  of 
Luke  there  is  no  break. 

And  he  went  through  cities  and  villages  teaching  and  making  a  "  Walk  "  to 
Ierusalem. — Luke,  xiii.  22. 

I  cast  out  demons  and  perform  HEALINGS  to-day  and  to-morrow,  and  on  the 
third  day  I  shall  have  finished.  But  I  must  "  travel"  today  and  tomorrow  and 
on  the  following  day  ;  for  it  is  inadmissible  that  a  Prophet  perish  out  of  Ierusa- 
li'in. — Luke,  xiii.  32,  33. 

From  the  Baptists  of  the  Ganges  to  the  Mithrabaptists  of  the 
Euphrates,  Jordan  and  Tiber  it  was  an  unbroken  chain ;  John 
was  immediately  followed  by  Iesous.  In  the  term  nazarene  the 
gymnosophists,  semnoi,  samana,  casti,  chasidi,  eunuchs,  Es- 
senes, hagioi,  nazers,  circumcised,  Buddhists,  Baptists  and 
Ebionites  are  included.  The  word  zar  is  the  root  of  nazar  and 
means  abstinence !  The  Ebionim  were  a  branch  of  the  Es- 
senes l  or  Iessenes,  the  Essaioi  or  Iessaioi,'-  who  were  travel- 
lers, healers,  nazarenes,  holy  men,  saints,  finally,  monks  of 
Berapis  and  Christians. 

The  poor  are  blessed,  in  the  spirit 3  (not  in  the  flesh),  for  theirs  is  the  king- 
dom of  the  heavens. — Matthew,  v.  3,  text  Sinaitic. 

The  beggar  took  the  evils  (in  his  lifetime) ;  but  now  he  is  called  hither  (to 
heaven),  and  thou  art  suffering. — Luke,  xvi.  25. 

The  sect  of  Healers  continued  to  heal,  as  we  learn  from 
Josephus  and  the  Acts  of  the  Apostles.  The  Talmud  mentions 
one  of  the  followers  of  Iesus  who  proposed  to  heal  in  his 
Master's  name. 

"  larpiK^v  tTrayyeAAovTai." — Philo,  de  Vita  Contemplativa,  1. 
They  announce  a  healing  ! 

sophists  in  India  regarded  the  dead  as  blessed  and  lamented  that  they  had  not  the 
privilege  to  die. — Lassen,  III.  350-367  first  edition.  So,  too,  the  address  to  his  troops 
by  the  descendant  of  Judas  the  Galilean  at  Masada,  in  which  deatli  is  preferred  to  life, 
in  accord  with  the  Nazorene  creed. 

1  Von  Bohlen,  Introd.  to  Genesis,  I.  21. 

2  from  asia  "physician."  See  Matthew,  i.  21.  The  Ebionites  were  a  sect  of  the 
Essenes  and  Therapeutae  Mithra-worshippers  and  Serapis-worshippers  apparently. 

;l  Cause,  manner,  means,  and  instrument  in  the  dative  case ;  without  a  preposition. 


614  THE   GHEBERS  OF  HEBRON. 

The  victory  over  himself  is  the  first  and  best  of  all  victories ; 
but  the  defeat  of  one  by  himself  (by  his  passions)  is  the  basest 
and  also  the  most  wicked  thing-,  for  these  are  a  sign  that  there 
is  a  conflict  in  each  of  us  against  ourselves. — Plato,  Laws,  I.  p. 
626  E.  There  was  God  and  Matter,  Light  and  Darkness,  good 
and  evil,  utterly  at  variance  with  one  another  from  the  begin- 
ning.— Mani,  On  the  Mysteries.  Christianity  did  not  spring 
up  in  a  day.  It  took  its  rise  not  from  any  one  of  the  sect  of 
Healers  ;  but  was  indebted  to  the  remains  of  the  Old  Semitic 
worship  of  the  Virgin  Mother  of  the  Adonis.  This  was  joined 
to  an  oriental  asceticism  born  from  the  doctrine  of  spirit  and 
matter — a  theory  whose  popularity  Paul  attested  when  he 
wrote : 

By  the  spirit  ye  slay  the  doings  of  the  body. 

"  A  notable  feature  of  the  Egyptian  Church  was  its  asceticism  ; 
and  this  Mr.  Poole  showed  to  be  of  Egyptian  origin.  The 
convents  attached  to  the  worship  of  Serapis,  which  the  Ptole- 
mies introduced  as  a  compromise  between  Greek  and  Egyptian 
beliefs,  were  the  direct  ancestors  of  the  European  monastic 
system  ;  and  the  ascetic  ideal  of  life  thus  came,  not  from  the 
Essenes,  but  from  the  ancient  Egyptians.1  These  are  the  fel- 
lows that  the  people  reverenced,  according  to  Juvenal : 

Semivir,  obscoeno  facies  reverenda  minori ! 

Let  not  the  eunuch  say,  lo  I  am  dry  trood  ;  for  thus  says  Ia'hhoh  to  the 
eunuchs  who  keep  my  sabbaths  and  choose  that  in  which  I  delight  and  keep 
my  covenant :  and  I  will  give  to  them  in  my  temple  and  within  my  walls  a  place 
and  a  name  better  than  sons  and  daughters,  a  name  of  everlasting  I  will  give  to 
him  which  shall  not  be  cut  off. — Isaiah,  Ivi.  3,  4,  5. 

When  the  unclean  -  spirit  would  go  out  of  the  man  it  goes  about  through 
places  devoid  of  water,3  seeking  rest,  and  finds  it  not. — Matthew,  xii.  43. 

When  the  man  is  asleep  the  spirits  come  to  him  in  the  dream  and  render  him 
unclean.  This  is  the  doctrine  of  all  the  Wise  Men.4 — Bodenschatz,  K.  Verf.  d. 
Juden,  II.  part  2nd,  page  40. 

The  Sohar  says  5  that  the  soul  goes  out  from  every  man  who 
sleeps  in  his  bed  and  then  the  unclean  spirit  is  ready  to  stop 

1  The  Academy,  May  27,  1882,  p.  385. 

2  akatharton. 

3  See  Leviticus,  xvi.  21.     The  Desert  Demon  Azazel. 

4  chachamim. 

6  In  the  Sulzbach  edition,  parasha  Vaishlach,  col.  3S7. 


THE  NAZARENES.  615 

upon,  the  body  that  the  holy  soul  has  left,  and  the  body  is 
thereby  rendered  impure.  A  man  must  not  in  the  morning  let 
his  hands  wander  over  his  eyes,  because  the  unclean  spirit 
stops  on  them.1  The  worshippers  of  Sarapis '  were  ascetics, 
the  same  as  the  Nazarene  Christians. 

In  the  city  Heliopolis  too  we  saw  Great  Houses 3  in  which  the  priests  lived  ; 
for  they  say  that  this  abode  of  priests  was  most  especially  the  abode  of  philoso- 
phers and  astronomers  in  ancient  times  :  but  both  this  system4  and  the  askesis5 
have  died  out.  Consequently  no  one  indeed  was  there  pointed  out  to  us  being 
at  the  head  of  this  sort  of  askesis,6  but  only  the  officiating  priests  and  the  ex- 
plainers to  the  strangers  of  what  relates  to  the  offerings. — Strabo,  80G. 

Sabians  were  on  the  peninsula  of  Mt.  Sinai  practising  absti- 
nence. They  had  their  sun-temples  in  Egypt  also.7  Serapis 
was  regarded  as  the  Sun,  and  the  Holy  Men  consecrated  to 
Serapis  must  not  go  out  of  their  cells. 

Never  indeed  during  less  than  7  days,  from  every  living  creature  they  ab- 
stained, and  from  every  vegetable  and  beans.  But  before  all,  from  the  Aphro- 
disia  of  intercourse  with  women,  .  .  .  and  thrice  per  diem  they  WASHED  off  in 
cold  water,  on  rising,  before  lunch  and  near  bedtime,  .  .  .  and  they  practised 
(tfoKow)  thirst  and  hunger  and  moderation  in  eating  all  their  life  long.  And 
a  testimony  of  their  continence  is  that  using  neither  walks  not  swings,  they 
lived  without  sickness;  and  compared  with  the  ordinary  strength,  they  were 
vigorous.  At  least  in  their  sacred  ministrations  they  took  upon  themselves 
many  burdens  and  services  requiring  more  than  the  common  strength.  They 
divided  up  the  night  in  watching  of  the  heavenly  bodies  and  sometimes  too  in 
holy  rites  ;  and  the  day  in  service  of  the  Gods  in  which,  either  thrice  or  four 
times  in  the  morning  and  in  the  evening  while  the  Sun  is  in  the  heaven  and  de- 
scending to  setting,  they  sing  hymns  to  them  ! — Chaeremon  ;  Porphyry,  iv.  8. 

1  Bodenschatz,  II.  part  2d,  p.  40. 

-  Lucius,  p.  137,  mentions  ''der  heidnischen  Askese,  die  ein  Product  der  Philo- 
sophic war."  It  is  gnosis.  Did  not  the  Christian  monachism  and  askesis  have  its  ori- 
gin in  the  contrast  between  "  spirit  and  flesh,"  the  dualist  philosophy  ?  The  "  End  of 
the  world"  was  universal  doctrine. — Gen.  xlix.  1. 

3  Josephus  and  Strabo  both  use  the  word  oiVos.  Were  not  these  houses  the  Egyp- 
tian wiharas  ?  Compare  the  tSiov  oUt^o.  of  the  Essenes  into  which  none  of  the  heterodox 
were  allowed  to  enter,  also  their  great  dining  hall  which  they  enter  with  solemnity. — 
Josephus,  Wars,  II.  7. 

4  perhaps  convent. 

0  Askesis  —  discipline. 

B  In  Strabo's  time  the  Greeks  were  still  indebted  to  Babylonian  and  Egyptian 
priests  for  rules  in  reference  to  computing  the  solar  year  exactly,  since  these  priests 
were  prodigious  in  their  knowledge  of  the  phenomena  of  the  heavens.— Strabo,  806. 

7  Zeitschrift  d.  D.  M.  G.  xiv.  p.  389. 


616  THE   GHEBERS  OF  HEBRON. 

God  is  in  us.  He  sets  us  in  motion,  and  warms  us  with  sacred 
force.     \ 

God  is  SPIMT. — John,  iv.  24. 

What  is  born  of  the  flesh  is  flesh  ;  and  what  is  born  of  the  spirit  is  spirit. — 
John  iii.  6. 

Your  body  is  the  temple  of  the  holy  spirit  in  you,  and  you  belong  not  to 
yourselves. — 1  Cor.  vi.  19. 

Never  shall  I  forget  that  scene  when  those  fellows  (the  Nakish- 
bendi  dervishes)  with  their  wild  enthusiasm  and  their  high 
conical  caps,  fluttering-  hair  and  long  staves,  danced  round 
like  men  possessed,  bellowing  out  at  the  same  time  a  hymn, 
each  strophe  of  which  was  first  sung  for  them  by  their  grey- 
bearded  chief.1  There  was  the  great  and  unapproachable  One 
— supreme  above  comprehension  and  sublime  beyond  con- 
ception, for  whose  majesty  every  name  was  too  mean,  the 
fount  and  crown  of  Good  and  Beauty,  in  whom  all  that  exists 
ever  has  been  and  ever  shall  be. — He  it  was  who,  like  a  brim- 
ful vessel,  overflowed  with  the  quintessence  of  what  we  call 
divine  and  from  this  effluence  emanated  the  divine  Mind,  the 
pure  intelligence2  which  is  to  the  One  what  light  is  to  the  sun. 
This  Mind3  with  its  vitality — a  life  not  of  time  but  of  eternity 
—could  stir  or  remain  passive  as  it  listed  ;  it  included  a  plu- 
rality, while  the  One  was  Unity  and  forever  indivisible. 

The  concept  of  each  living  creature  proceeded  from  the 
second  :  the  eternal  Mind  ;  and  this  vivifying  and  energizing 
intelligence  comprehended  the  prototypes  of  every  living 
being,  hence  also  of  the  immortal  Gods — not  themselves,  but 
their  idea  or  image.  And  just  as  the  eternal  Mind  proceeded 
from  the  One,  so,  in  the  third  place,  did  the  Soul  of  the  uni- 
verse proceed  from  the  second ;  that  Soul  whose  twofold  nature 
on  one  side  touched  the  supreme  Mind,  and,  on  the  other,  the 
baser  world  of   matter.     This  was  the   immortal   Aphrodite, 

'  Vambery,  210. 

2  Substantia  enim,  quae  nee  colorem  nee  figuram  admittit  nee  tangibilis  est,  animae 
haud  dubia  gubernatrix,  solamente  conspicitur.— Origen,  c.  Celsum,  vi.  p.  404.  The 
Hebrew  philosophy  held  a  Seco?>d  Ousia  and  Divine  Power,  the  Beginning  of  all  gener- 
ated beings,  the  first  Hypostasis  and  Begotten  of  the  first  Cause.— Eusebius,  Praep. 
Ev.  Book  VII.  cap.  xii.  This  Second  Ousia  is  located  after  the  without  beginning  and 
unbegotten  ousia  of  the  God  of  all  things.— an  ousia  unmixed  and  beyond  all  compre- 
hension.— ibid.  xii.  The  Second  God  is  the  Logos,  the  Oldest  Angel. — Philo  Judaeus, 
and  Proverbs,  viii. 

3  The  Logos,  Mind,  Wisdom,  and  Power  of  the  God  ! — Gen.  ii.  2. 


THE  NAZARENES,  G17 

cradled  in  bliss  in  the  pure  radiance  of  the  ideal  world  and 
yet  unable  to  free  herself  from  the  gross  clay  of  matter  fouled 
by  sensuality  and  the  vehicle  of  sin. 

The  head  of  Scrapis  was  the  eternal  Mind ;  in  his  broad 
breast  slept  the  Soul  of  the  Universe  and  the  prototypes  of  all 
created  things.  The  world  of  matter  was  the  footstool  under 
his  feet.  All  the  subordinate  forces  obeyed  him  the  mighty 
first  Cause  whose  head  towered  up  to  the  realm  of  the  incom- 
prehensible and  inconceivable  One.1 

There  are  four  Archai  (Beginnings)  and  Powers  from  which 
the  Kosmos  has  been  composed,  earth,  water,  air,  and  fire. 
But  the  heavenly  and  intelligent  race  of  the  soul  will  depart  to 
Aither  the  most  pure,  as  to  a  father.  For  the  Fifth  is  a  certain 
ousia  (nature)  borne  round  in  a  circle,  from  which  the  Stars 
and  the  entire  heaven  seem  to  have  been  generated,  and  from 
which  the  human  soul  is  an  offshoot.2  It  is  not  surprising  that 
the  ancient  souls  of  men,  bothered  with  a  philosophy  they 
could  not  grasp,  yet  supposing  that  there  might  be  something 
in  it,  rigorously  followed  the  practical  precepts  (the  only  thing 
that  was  intelligible  to  them)  and  proceeded  to  starve  and 
mortify  their  infernal  bodies  for  the  sake  of  their  immortal 
souls.  But  this  to  many  minds  is  preferable  to  admitting 
themselves  to  be  a  natural  product. 

Lo  the  days  are  coming  (the  word  of  Ia'hoh),  and  I  will  hurt  all  circum- 
cision in  preputio  :  Egypt  and  Ieudah  and  Edom  and  Beni  Anion  and  Moab  and 
all  that  are  shaven  on  top  who  dwell  in  the  desert ;  for  all  the  Goiim  3  are  un- 
circumcised,  and  the  entire  House  of  Israel  are  uncircumcised  in  heart.— 
Jeremiah,  ix.  24,  25. 

All  through  the  Jordan  country  and  the  desert  there  were 
wandering  pastors,  itinerant  prophets  or  Koraim. !  The  Sabian 
Arabs,3  familiar  with  the  Dionysus  Iacchos-worship,  offered 
quite  a  field  for  the  gn5sis  in  preparing  the  way  of  Iachoh, 
Adonis,  Dionysus,  or  the  "Angel  Iesua,"  and  especially  for 
straightening  out  the  "way  of  Alah  "  in  Arabia.     There  were 

1  George  Ebers,  Serapis,  pp.  104,  195.  According  to  Eusebius,  Theophaneia,  I.  -.':;. 
27,  trail  si.  Sam.  Lee,  1843,  the  Only  Son  of  the  Father  is  the  Word  of  God,  the 
King  of  all,  and  the  Saviour. 

2  Philo,  Quia  Heres,  57. 

3  Gentiles.     Adversaries  of  the  Jews,  who  considered  themselves  the  Elect. 

4  Dunlap,  Sod,  II.  pp.  xxxii.   xxxiii. ;  Isaiah,  xl.  3. 
s  Mark,  iv.  11,  1:2;  ix.  10,  IS  ft". 


618  THE  GHEBERS  OF  HEBRON. 

Nazoria  in  abundance  before  Christ.1  Nazarenes  and  Ebionites 
dwelt  in  Idumea  and  Nabathea,2  and  Isaiah  mentions  the  Poor 
(Ebioni)  of  Edom. 

One  subsistence  for  all,  like  brothers. — Josepbus,  Wars,  II.  7. 

To  practise  holiness  {aefjiv6r7]Ta  acrKuv)  .  .  .  self-restraint  (iyKparaav)  .  .  . 
the  communist  life  (rb  koii>ovt)tik6v). 

And  to  the  disciples  they  praise  up  patience  always  and  temperance,  and 
they  despise  wealth  and  pleasure.3 

In  the  Bacchic  thiasoi  (associations)  ten  days'  chastity  and 
baptism  were  requisite  for  initiation.4  Chastity  is,  in  the  Old 
Testament,  twice  called  for  under  circumstances  equivalent  to 
initiation.5  The  Essenes  lived  in  thiasoi,  etairiai,  or  sus- 
sitia ; c  which  implies  monasteries,  as  Josephus,  Philo,  and 
the  Serapis-worship  distinctly  indicate.  Strabo,  806,  mentions 
the  Great  Houses  where  the  priests  lived  in  the  practise  of 
askesis  (ascetic  discipline).  The  semneia  and  monasteria,  men- 
tioned in  Philo  Judaeus,  were  cells ;  and  the  existence  of 
monks  of  Serapis  in  Philo's  time  is  now  established. 

Ananias  and  his  wife  kept  back  something- ;  they  did  not 
obey  the  rule  Qui  non  abrenunciaverit,  inquit,7  omnibus  quae 
possidet  non  potest  meus  esse  discipulus.  .  .  .  Negat  Christus 
suum  esse  discipulum  quern  viderit  aliquid  possidentem,  et  eum 
qui  non  renunciat  omnibus  quae  possidet  .  .  .  sacerdotes  do- 
mini,  quibus  in  terra  pars  non  est,  quibus  portio  dominus  est, 
Talis  enim  erat  ille  qui  dicebat :  Tanquam  egentes,  multos 
autem  locupletantes :  Ut  nihil  habentes,  et  omnia  possidentes.8 
Paalus  hie  est  qui  in  talibus  gloriatur.  Yis  audire  quid  etiam 
Petrus  de  se  ipso  pronuntiet  ?  Audite  eum  cum  Ioanne  pariter 
13i*ofitentem,  et  dicentem :  Aurum  et  argentum  non  habeo,  sed 
quod  habeo  hoc  tibi  do. — Origen,  Horn,  xvi.9 

1  Epiphanius,  I.  121 ;  Exodus,  xix.  11,  14,  15 ;  Movers,  Phonizier,  p.  204  ;  Dunlap, 
Sod,  I.  43. 

2  Dunlap,  Sod.  II.  pp.  xiv.  34. 

3  Lucian,  Icaro-Menipp.  30. 

4  decern  dierum  castimonia  opus  esse,  deinde  pure  lautum  in  sacrarium  deducturam. 
— Titus  Livius,  xxxix.  9.  Dionysus  will  not  at  all  compel  women  to  take  heed  as  to 
the  Kupris;  .  .  .  the  chaste  woman  at  Bacchic  Festivals  will  not  be  corrupted. — 
Euripides,  Bacchae,  314-318. 

6  Exodus,  xix.  15. 

6  Eusebius,  lib.  8.  cap.  8. 

7  Luke,  xiv.  33. 

8  2  Cor.  vi.  10. 

9  Origen  in  Geneseos,  cap.  lxvii. 


THE  NAZARENES.  619 

Those  who  belong  to  the  Lord  Christos  lesous  have  crucified  the  flesh  to- 
gether with  the  passions  and  the  yearnings  (thereof). — Paul,  Galatians,  v.  24. 

The  disciples  of  the  talapoins  of  India  must  keep  the  rule  not 
to  touch  gold  or  silver.1 

Silver  and  gold  I  have  not. — Acts,  iii.  6. 

Every  one  angry  with  his  bkotueii  will  be  subject  to  judgment. — Matthew, 
v.  22. 

The  Essenes  restrained  their  anger,  being  just,  controllers  of 
passion,  of  the  best  good  faith,  promoting  peace.2 

Enteriifg  into  the  oikia,  salute  it,  saying  :  Peace  tothisoikos! — Matthew, 
x.  16.  Sinait. 

The  Essenes'  every  word  is  stronger  than  an  oath.  They  avoid 
taking  an  oath,  thinking  it  something  worse  than  perjury.3 

I  tell  you  not  to  swear  at  all.   .  .   . 

But  let  your  word  be  Yes,  Yes,  No,  No. — Matthew,  v. 

This  is  the  very  centre  of  Eastern  self-denial,  Eastern  Mona- 
chism  !  And  yet  it  is  preached  as  something  different.  In  the 
N.  T.  and  the  English  version  our  attention  is  diverted  from 
the  salient  points  which  positively  indicate  the  oriental  theories 
(good  and  bad)  introduced  into  the  Christian  Tidings. 

Some  of  these  Bra'hmans  lived  in  nuTS,  and  as  far  as  possible  alone. — 
Lassen,  III.  I.  p.  362. 

The  huts  of  the  congregated  are  very  cheap ;  in  each  hut  is  a  holy  place 
called  semneion  and  monaeterion,  in  which  place,  solitary,  they  perform  the 
mysteries  of  the  semnos  life  (the  life  of  saint). — Philo,  Vita  Contemplativa,  3. 
The  Essenes  entered  together  into  their  own  abode,  into  which  none  of  the 
heterodox  could  enter. — Josephus,  Wars,  II.  7. 

On  that  day  the  Healer,  issuing  from  the  hut,4  sat  down  by  the  sea. — Mat- 
t/trtn,  xiii.  1. 

Let  him  utterly  deny  himself,  take  up  his  digger  and  follow  me.  What 
shall  a  man  give  in  exchange  for  his  soul  ? — Matthew,  xvi.  24,  26. 

For  the  soul  is  more  than  the  food,  and  the  body  than  the  clothing.  Mark 
the  ravens  that  they  neither  sow  nor  harvest,  nor  is  there  for  them  storehouse 
nor  barn, — and  the  God  feeds  them! — Luke,  xii.  23,  24. 

Those  entering  the  sect  (of  Essenes)  made  over  to  the  order  their  private 
property. — Josephus,  Wars,  II.  7. 

Neither  said  any  one  that  what  he  possessed  was  his  own  ;  but  all  things 
were  common  property  among  them. — Acts,  iv.  32. 

1  Jacolliot,  Voyage  an  Pais  des  Elephants,  pp.  254,  270. 
-  Josephus,  Wars,  ii.  7. 
:1  ibid. 
4  Oikia. 


620  THE  GIIEBERS  OF  HEBRON. 

But  the  Baptist,  like  other  Oriental  Ascetics,  plainly  inti- 
mated that  something  more  than  water  baptism  was  needed  to 
cleanse  the  soul  from  the  flesh. 

He  shall  baptise  you  with  holy  spirit  and  with  fire,  he  will  burn  up  the  chaff 
with  inextinguishable  fire. — Matthew,  iii.  11,  12. 

Fear  not  those  slaying  the  body  but  unable  to  destroy  the  life  ;  but  rather 
fear  Him  that  can  destroy  both  life  and  body  in  Gehenna. — Matthew,  x.  28. 

The  Ascetic  Iacob,  then,  ••Mind,1''  when  it  sees  passion  humble  remains, 
thinking  to  destroy  it  by  force  ;  but  when  high  and  haughty  and  arrogant,  the 
Ascetic  Mind  runs  away  first,  and  afterwards  all  the  parts  of  his  Askesis,  studies, 
exercises,  services,  memories  of  the  virtues,  self-denial,  performances  of  duties, 
— and  crosses  over  the  river  of  the  outward  senses  that  swamps  and  baptises  the 
soul  in  the  rush  of  the  passions. — Philo,  Leg.  Alleg.  III.  6. 

For  it  is  not  possible  for  one  who  lives  in  the  body  and  the  mortal  race  to 
be  united  to  God,  except  God  frees  him  from  his  prison  (the  body). — Fhilo, 
Leg.  Alleg.  III.  14. 

Homer  and  Sophokles  mention  Ascetic  Selloi  sleeping  on 
the  ground.  Already  from  Porphyry  *  we  knew  of  ascetics  in 
Egyptian  temples,  who,  apart  from  the  public,  slept  on  palm- 
leaves,  drank  no  wine,  ate  no  fish,  never  laughed,  held  their 
hand  always  hidden  tinder  their  gown}  A  completely  organised 
monasticism  and  convent  life  was  connected  with  the  worship  of 
Sarapis  the  most  esteemed  deity  (as  is  well  known)  in  Egypt  in 
the  Alexandrine  time.  The  monachism  of  Serapis  can  be  traced 
for  centuries,  from  about  165  B.C.  to  211  after  Christ  at  which 
time  we  find  the  inscription  of  a  Sarapis-recluse.  Dr.  Wein- 
garten  supposes  that  the  Therapeutae  were  an  isolated  sect 
having  no  connection  with  the  Egyptian  popular  life,  at  least 
with  that  of  Upper  Egypt,  and  after  the  middle  of  the  first 
century  of  our  era  disappears  absolutely  without  leaving  a 
trace  behind.3  This  is  a  mistake.4  We  know  from  Julian's 
fourth  oration  that  Sarapis  is  the  Sun.  We  also  know  from 
Philo,  on  the  Therapeutae,  that  these  adored  the  Sun  and  were 
monks.  The  Sun  was  the  source  of  Spirit.  What  hinders  our 
regarding  them,  then,  as  not  remote  from  the  Sarapis-ascetics  ? 
Philo's  Therapeutae  kept  the  hands  inside  of  their  garment ; 5 
the  right  hand  between  the  breast  and  chin,  but  the  left  con- 

1  Porphurios,  de  Abst.  iv.  6. 

2  Dr.  Hermann  Weingarten,  Ursprung  des  Monchtums,  30. 
^  ibid.  31. 

4  Connected  with  the  Osirian  Serapis-vvorship. — See  De  Iside,  2,  5,  10. 
6  Philo.  vita  contcmplativa,  3  :  ei<rw  Ta?  xe'Pa'  cx0VTts- 


THE  NAZARENES.  621 

cealed,  by  the  flank  or  side.1  The  Essenes  lived  in  thiasous 
(colleges,  convents),  etairias  (brotherhoods)  and  sussitia  (mes- 
ses);2 and  adored  the  Sun,  Sarapis,  as  did  the  Jews  and  Chris- 
tians. What  then  becomes  of  Christianity !  Its  origin  is  lost 
in  the  mazes  of  Hindu  and  Semitic-Egyptian  asceticism. 

At  the  sound  of  the  gong  three  thousand  (budhist)  priests  assemble  together 
to  take  their  meal.  Whilst  entering  the  dining  hall  they  observe  the  greatest 
decorum  and  propriety  of  conduct;  one  after  another  they  take  their  seats. 
Silence  is  observed  amongst  them  all :  they  make  no  noise  with  their  rice-bowls, 
and  when  they  require  more  food  there  is  no  chattering  one  with  the  other,  but 
they  simply  make  a  sign  with  their  fingers.— Beals  Fah-Hian.  p.  9. 

The  Essenes,  pure,  come  to  the  dining-hall,  just  as  into  a  holy  temple,  and, 
while  they  sit  in  silence,  the  bread  maker  furnishes  bread  in  due  order.  .  .  . 
Neither  noise  nor  tumult  ever  disturbs  the  abode  .  .  .  and  the  silence  of  those 
inside  appears  to  those  outside  like  some  frightful  mystery.— Joseph  us,  Wars, 
II.  7. 

When  then  the  Therapeutae  come  together,  clad  in  white  robes,  beaming 
with  the  loftiest  sanctity,  at  a  signal  from  one  of  the  temporary  stewards,  for  so 
it  is  the  custom  to  name  those  in  such  services,  before  they  sit  at  table,  standing 
up  in  ranks  in  an  orderly  arrangement,  and  lifting  their  faces  and  hands  to  heav- 
en ..  .  they  3  pray  to  the  God  that  the  feast  may  be  satisfactory  and  accept- 
able. .  .  .  And  the  table  is  pure  (free)  from  animal  food.4— Philo,  Vita  Contem- 
plativa,  8,  9. 

After  the  associates  have  reclined  at  table  .  .  .  and  the  deacons  (the 
stewards)  stand  ready  for  service,  ...  no  one  dares  to  speak  in  an  undertone  or 
to  respire  too  strongly. — Philo,  Vita  Cont.  10. 

All  listening  in  perfect  silence  except  when  they  must  sing  the  choruses  and 
chants-  .  .  .  and  after  the  Supper  they  keep  the  holy  all-night  Vigil.  .  .  .  And 
the  Vigil  is  kept  as  follows.  They  rise  all  together  and,  in  the  centre  of  the 
srMi'osiON,  first  two  choruses  are  formed,  one  of  men.  the  other  of  women. 
And  for  each  a  leader  and  chief  is  chosen,  most  honorable  and  best  fitted  for  it. 
Then  they  sing  hymns  made  to  the  God  in  many  metres  and  tunes,  re-echoing 
in  semichoruses  and  in  responsive  concord,  moving  their  hands  about  in  cadence 
and  dancing  in  time,  pealing  forth  at  one  time  prosodia,  at  another  the  chorus- 
songs,  and  making  the  necessary  strophes  and  antistrophes. 

Then  when  each  chorus  has  been  entertained  apart,  the  men  by  themselves 
and  the  women  by  themselves,  just  as  in  the  Bakchic  ceremonies  quaffing  the 
unmixed  dear  to  God  they  are  mingled  together,  and  the  two  choruses  become  one. 

1  Philo,  '■).  Sarapis  is  Adonis  in  Hades ;  for,  says  Julian,  Zeus,  Hades  and  Helios  are 
Sarapis.  It  is  the  old  story  of  the  descent  of  Osiris,  Herakles,  Bacchus  and  Adonis  to 
Acheron  and  Hades. 

-  Philo,  Fragment,  in  Ensebius,  viii.  8. 

'■'  Among  the  Essenes  and  Budhists  a  priest  prays  before  and  after  the  meal. — Jose- 
phns,  Wars,  II.  7. 

4  The  Budhists  and  Essenes  ate  no  animal  food.  Both  bathed  ;  both  had  stewards 
and  overseers. 


622  THE  OHEBERS  OF  HEBRON. 

an  imitation  of  that  which  once  met  by  the  Red  Sea  on  account  of  the  miracles 
worked  there.  For  the  sea  by  God's  command,  becomes  the  cause  of  salvation  ' 
to  some  and  of  total  destruction  to  others :  .  .  .  Seeing  and  experiencing  this 
(miracle)  which  was  a  work  greater  than  reason,  imagination  and  hope,  inspired 
men  and  women  together  becoming  one  chorus  sang  hymns  of  thanks  to  '  God 
the  Saviour.'  .  .   . 

The  shrill  chorus  of  women  answering  to  the  heavy  swell  of  the  men  pro- 
duces a  very  harmonious  and  really  musical  symphony  with  songs  of  the  chorus 
and  the  antichorus.  Very  beautiful  the  ideas,  and  exquisite  the  diction,  holy 
(semnoi)  tbe  choreutae  ;  but  the  object  of  the  conceptions,  expressions  and  chor- 
eutae  is  the  piety.  Intoxicated  until  dawn  with  this  noble  enthusiasm,  not  with 
heavy  heads,  nor  closing  the  eye,  but  more  thoroughly  aroused  than  when  they 
entered  in  to  the  symposium  (the  sacred  supper),  so  far  as  regards  their  coun- 
tenances and  their  whole  body,  facing  the  SrjN-rise,  when  they  see  the  Helios  "' 
going  up  from  the  horizon,  lifting  the  hands  to  heaven,  they  pray  for  a  Good- 
day  3  and  truth  and  acuteness  of  reasoning  power.  And  after  the  prayers  they 
retreat4  each  into  his  particular  cell.5  ...  So  much  for  the  Therapeutae  that 
cling  to  the  contemplation  of  nature  and  the  things  in  it,  and  that  live  for  the 
soul  alone. — Philo,  Vita  Contemplativa,  11. 

Who  marries  his  girl  does  well;  and  who  marries  not  will  do  better. — 1  Co- 
rinthians, vii.  38. 

They  left  their  friends  at  the  call  of  the  spirit  to  crucify  the 
iiesh.     They  left  all. 

If  any  one  comes  to  me  and  does  not  hate  6  his  father  and  mother,  wife, 
children,  brothers  and  sisters  and  even  his  own  life,  he  cannot  be  my  disciple. 
— Luke,  xiv.  26. 

Let  him  deny  himself. — Mark,  viii.  34. 

They  will  pass  this  night  without  closing  the  eye7  and 
they  will  employ  it  in  singing  to  the  sound  of  musical  instru- 
ments. .  .  . 

Let  one  take  care  on  this  holy  day  not  to  speak  to  those 
who  are  not  devots  to  Christna.  .  .  . 

The  virtuous  man  makes  it  a  pleasure  to  come  to  hear 
symphonies  and  prayers  which  celebrate  the  praises  of  the 
Master  of  the  world  and  efface  sins.  He  then  himself  mingles 
with  the  holy  flock,  and  all  together  are  eager  to  testify  their 
devotion   and  their  zeal  by  dances,  songs  of  lively  joy  and 

1  The  sea  washes  away  all  the  evils  of  men  !     To  the  sea,  ye  Mystae  ! 

2  Eli !  Eli ! 

3  "  Good  Day."    This  must  be  the  source  of  the  modern  greeting. 
» aiaxcopoOcrt.     Anchorites. 

6  semneion. 

8  Mark,  x.  29. 

'  Compare  the  Vigils  of  the  Therapeutae.     The  Vigils  were  to  Amon,  or  Amanuel. 


THE  NAZARENES.  623 

r 
hymns  in  honor  of  the  Saviour  of  the  world.1 — Extract  from 

the  Yishnu-Purana. 

The  flock,  the  holy  flock,  of  Jerusalem  in  her  solemn  feasts. — Ezekiel, 
xxxvi.  38.  every  head  was  shaven,  every  shoulder  freed  from  hair. — Ezekiel, 
xxix.  18. 

And  thy  CHASIDI  (casti,  chaste  eunuchs)  shall  bless  Thee. — Psalm  cxlv.  10. 

And  first  it  was  necessary  that  the  body  as  well  as  the  soul  should  be  pure 
so  that  it  should  be  reached  by  no  passion,  but  keep  pure  from  all  that  is  part 
of  the  perishable  nature,  eatings  and  drinks  and  commerce  with  women.  But 
this  last  he  had  despised  since  many  times,  and  almost  ever  since  he  first  com- 
menced to  prophesy  and  to  carry  God  irit/da  him,*  thinking  it  proper  to  give 
himself  up  ready  always  to  the  oracles  :  and  viands  and  drinks  for  forty  days  3 
successively  he  slighted,  clearly  because  having  better  nourishment,  that  which 
comes  from  Contemplation  .' 

For  ascending  into  the  loftiest  and  most  sacred  of  the  mountains  of  the 
region  ...  he  is  said  to  have  stayed  out  the  time  without  having  carried  any 
thing  for  the  necessary  enjoyment  of  food. — Philo,  Vita  Mosis,  III.  2. 

Contemplating  with  his  soul  the  bodiless  types  (ideas)  of  the  bodies  about  to 
be  completed. — Philo,  Vita  Mosis,  III.  3. 

The  very  sacred  association  of  wisdom  and  temperance  and  constancy  and 
justice  runs  after  ascetics  and  those  who  admire  the  austere  and  severe  life,  and 
self-denial  and  endurance,  together  with  frugality  and  few  wants,  by  means  of 
which  the  most  dominant  of  what  is  in  us,  the  reasoning  faculty,  advances  to 
perfect  health  and  vigor,  overthrowing  the  heavy  entrenchment  of the  body  which 
wine-drinkings  and  good  eatings  and  venereal  pleasures  and  other  insatiable  de- 
sires welded  together,  producing  obesity,  the  opposite  of  perspicacity. — Philo, 
III.  22.  For  our  soul  is  often  moved  of  itself,  throwing  off  the  corporeal  burden 
and  escaping  from  the  multitude  of  outward  perceptions,  and  often  too  when 
it  is  still  clothed  in  them.  By  its  naked  movement,  then,  it  comprehended  what 
only  the  intellect  perceives. — Philo,  On  Dreams,  I.  8. 

Philo,  born  15-25  years  before  Christ,  mentions  some  of 
the  virtues  :  piety,  holiness,  truth,  right,  purity,  regard  for 
an  oath,  justice,  equality,  good  faith,  community  of  goods,4 
temperance,  self-denial,5  abstemiousness.  He  also  speaks  of 
Therapeia  rov  6Vtos,  the  Therapeutae,  and  the  Essaeans.  Euse- 
bius  says  that  the  Therapeutae  were  the  ancestors  of  the 
( Jhristians.     Matthew's  Gospel  follows  the  Essaeans. 

The  transfiguration  of  the  Iessaeans  into  the  Christians  oc- 
curred in  the  2nd  centur}%  probably  between  125  and  150.     Ire- 

1  Jacolliot,  Christna  et  le  Christ,  p.  85. 

2  "TOiairn)  koX  17  Aiyunruoy  <70<£ia,  Si  ^?  to  Btlov  fiofafoi'Tes  yivuxiKtiv  t'0^u£ouo'l^'.', 

3  Luke,  iii.  2,  3,  5. 

*  Koinonia  :  in  common. 

6  Enkrateia  :  continence,  self-denial. 


624  THE   GHEBERS  OF  HEBRON. 

naeus  altered  the  order  of  the  succession  of  names  in  Justin's 
Syntagma. — Adolf  Harnack,  Zur  Quellenkritik  d.  Gesch.  d. 
Gnosticismus,  pp.  33,  49,  55,  56.  The  most  likely  hypothesis 
is  that  Irenaeus  first  transferred  the  name  of  Kerinthus  from 
Asia  Minor  to  the  West.— ibid.  p.  46.  Irenaeus  does  not  fol- 
low a  chronological  order,  but  puts  Saturninus  and  Basileides 
next  in  succession  after  Simon  and  Menander,  while  in  book 
III.  cap.  2,  he  mentions  Yalentinus,  Markiorj,  Kerinthus,  and 
then  (deinde,  ^ereVeiTa)  Basileides.  Consequently  Harnack,  pp. 
50,  52,  53,  56,  holds  that  Irenaeus  considered  Basileides  young- 
er than  the  three  first  named  and  that  only  an  interest  sach- 
lich  (i.  e.  in  regard  to  the  material,  the  substance)  decided  him 
to  place  Basileides  earlier  than  the  others  in  his  account. — ib. 
52,  55.  The  list  which  is  testified  to  by  Hegesippus  is  in  the 
following  order :  Simon,  Menander,  Markion,  Karpokras,  Val- 
entin, Basileides,  Satornil. — Harnack,  p.  48.  The  idea  of 
Irenaeus,  according  to  Harnack,  p.  56,  was  in  confuting  Valen- 
tinians  to  conquer  other  Haeretics.  In  this  demonstration  Ire- 
naeus so  delivers  it  that  he  brings  it  only  for  those  Haeretics 
that,  in  Harnack's  opinion,  stood  mentioned  in  Justin's  Sun- 
tagma,  that  is,  for  Markion,  Simon,  Menander,  Satornil,  Basil- 
eides, Karpokras.  He  handles  Valentinus  in  starting.  He 
puts  Simon,  Menander,  and  Markion  forward,  and  then  lets 
the  rest  follow,  just  so  as  we  know  from  Justin  down. — Har- 
nack, 56.  Nevertheless  Irenaeus  brings  in  Kerinthus  in  the 
vicinity  of  the  Ebionites,  probably  with  as  well-considered  a 
purpose  as  he  had  in  putting  Basileides  in  an  early  place  ;  al- 
though in  Justin's  Dialogue  and  in  the  list  confirmed  by 
Hegesippus  the  Basilidians  come  sixth  instead  of  fourth  from 
Simon.  Now  the  first  three,  Simon,  Menander,  and  Saturninus 
do  not  mention  the  man  Jesus,  and  there  is  no  positive  evi- 
dence that  Basileides  did.  Harnack,  p.  78,  holds  that  the  sys- 
tems of  Valentinus,  Basileides,  Saturninus  did  not  make  as 
much  impression  on  Justin  as  Markion  and  the  antinomist 
Gnosis,  because  when  Justin  wrote  his  Suntagma,  his  first 
Apology,  they  did  not  have  the  importance  that  subsequently 
lifted  them  up  far  above  other  tendencies.  Indeed  it  is  now 
an  almost  heretical  undertaking  to  speak  of  a  time  when  Mark- 
ion shall  have  flourished,  Valentin  and  Basilides  first  budded 
forth  :  but  if  our  (Harnack's)  previous  results  are  correct  then 
there  should  be  sufficient  reason  for  once  again  revising  the 


THE  NAZARENES.  625 

chronological  dates  to  which,  men  think  themselves  obliged  to 
pull  down  the  time  of  Markion.  In  our  thinking-,  out  of  the  lit- 
erature  of  the  next  centuries  weighty  arguments  can  be  brought, 
which  rightly  confirm  Justin's  Haeretic-list  as  chronological 
and  go  to  show  that  certainly  the  antinomist  Syrian  Gnosis 
is  the  oldest  form  of  the  haeresy,  but  that  the  known  systems 
of  a  Satornil  and  Basilides  have  sprung  up  later  than,  for 
instance,  that  of  Markion.  Justin  places  together  Simon, 
Menander,  Markion,  because  in  his  view  they  (as  to  subject) 
belouged  together.  The  fact  that  Markion  is  placed  Ivy  Jus- 
tin in  association  with  Simon  and  Menander  is  in  itself  a  very 
singular  evidence  of  the  time  in  which  Justin  must  have  lived, 
— about  a.d.  150.  Harnack's  Satornil  is  Saturninus  in  Irenaeus, 
I.  xxii.  He  holds,  p.  46,  that  Marcellina  was  not  mentioned 
in  Justin's  Syntagma,  nor  Kerinthus  (although  Irenaeus  has 
both  names)  the  former  because  of  anachronism  ;  Kerinthus, 
because  in  all  the  West  the  name  appears  first  in  Irenaeus. 
Neither  Hegesippus  nor  Tertullian  knows  anything  of  him. 
Harnack  considers  him  of  importance  only  in  a  limited  circle  ; 
but  Antioch  and  the  Ebionites  were  not  a  limited  circle.  Ire- 
naeus, I.  xxvi.  mentions  him  with  the  Ebionites  that  differed 
from  him.  But  it  looks  as  if  these  last  mentioned  Ebionites 
were  not  so  numerous  circa  150  as  those  that  may  have  thought 
with  Kerinthus.  Compare  Epiphanius,  Haer.  xxx.  with  Iren- 
aeus I.  xxiv.  xxv. 

It  is  plain  enough  that  Matthew x  never  wrote  his  Gospel 
expressly  for  the  Transjordan  Nazoria,  else  it  would  have  been 
written  in  Aramean,  not  in  Greek  ;  Josephus  wrote  in  Aramean 
and  in  Greek.  But  the  Greek  was  for  Antioch  and  Alexandria 
and  Borne,  the  Aramean  for  Jews.  If  Matthew  had  written  for 
the  Transjordan  people  his  work  would  have  had  more  of  the 
gnostic  aeons2  of  the  Chaldaean-Nazorian  and  Essene  school. 
He  would  have  given  us  some  of  the  names  of  the  Essene 
Angels ;  whereas  he  took  the  Essene  moral 3  for  his  text,  not 
its  mythology!  He  describes  the  King,  the  Great  Archangel, 
only  as  he  appeared  on  earth, — the  manlesua,  not  the  Salvator 

1  The  dialects  of  Asia  Minor  were  closely  akin  to  the  Greek. — Sayce,  Science  of 
Language,  I.  8.  Hence  the  close  connection  of  the  Paulinist  Jew  and  the  Greek  of 
Asia. 

'*  Tjj?  ywoo-TiKTJs  ypa^T)?,  TouTe'ffTi  toO  viov. — Clemens  Al.  Strom,  vi.  5. 

«  Matth.  xx.  26,  '.'7. 
40 


626  THE  GHEBERS  OF  HEBRON. 

of  Saturninus.  He  gathered  his  conception  from  the  Nazo- 
renes,  lays  the  groundwork  of  his  story  among  the  Sabians  be- 
yond the  Jordan,  takes  a  leaf  out  of  their  book,  and  proclaims 
it  in  Greek  to  the  Syrians.  He  follows  Philo  and  the  Ebionites, 
he  has  a  vision  of  ruins,  a  destroyed  Temple  of  the  Jews.  He 
sees  the  people  fleeing  to  the  mountains  from  their  Roman 
oppressors.1  The  mere  fact  that  Matthew  and  Luke  let  Philo's 
Logos  the  Creator  and  Great  Archangel  of  many  names,  the 
Chief  of  the  Angels 2  and  the  Son  of  God,3  be  born  of  a  virgin 
shows  not  only  that  Matthew  wrote  after  the  Gnosis  mentioned 
in  Irenaeus,  I.  xxxiv.  but  that  he  had  in  mind  the  Kingly 
Power  of  Philo,  the  Son  of  the  Gnostic  "  Man,"  the  Anointed 
Massiacha  of  the  Kabalah,  the  Messiah  of  Daniel,  and  the 
Great  Archangel  of  the  Essenes,  Sabians,  Jews,  Baptists,  Na- 
zoria,  and  Ebionites.  In  the  Book  of  Daniel  vii.  13,  14,  the 
Vision  of  the  likeness  of  a  man  refers  to  a  superhuman  being 
the  Governor  of  all  the  world,  not  the  Messiah  of  the  Jews 
alone  (see  Dan.  ix.  25,  26).  The  Virginal  birth  in  Matthew  (in 
an  age  when  miracles  had  a  great  effect  upon  the  ignorant 
classes  in  Asia  Minor,  Syria,  and  the  East)  looks  late,  and 
Irenaeus  in  what  little  he  gives  of  the  Gnostics  proves  that  the 
Gospel  of  Matthew  is  still  later.  It  is  not  our  plan  to  repre- 
sent the  Jews  of  Jerusalem  as  altogether  Essenes  or  Baptists, 
although  the  Gospel  of  Matthew,  iii.  5,  expressly  states  that 
Jerusalem,  all  Judea,  and  the  people  of  the  entire  region  round 
about  the  Jordan  were  baptised  by  John  the  Baptist. 

Between  the  Hebrew  Bible  and  the  Four  Gospels  comes 
the  Septuagint  Greek  Version.  Philo,  de  Vita  Mosis,  II.  7, 
calls  the  Seventy  "  Hierophants  and  Prophets  to  whom  it  was 
granted  by  tested  considerations  to  agree  with  the  most  genu- 
ine spirit  of  Moses."  What  made  them  Prophets  ?  Ernest  de 
Bunsen,  p.  96,  charges  that  the  translators  were  (according  to 
Jerome)  divinely  moved  to  add  to  the  original  and  thus  to 
perform  the  office  of  prophets,  giving  a  new  revelation  by  every 
addition  as  well  as  by  all  their  deviations  from  the  Hebrew 
text.  Now  the  writers  of  the  New  Testament  cite  the  Septua- 
gint. Philo,  the  Essenes,  the  Targumists,  and  probably  the 
early  Christians  explained  the  doctrinal  development  in  the 

1  Matth.  xxiv. 

2  Matth.  iv.  11. 

3  See  Hermes  Trismegistus,  ed.  Parthey. 


THE  JXAZARENES.  G27 

Scriptures  by  the  gradual  proclamation  of  mysteries  which  the 
Initiated  handed  down  since  the  time  of  Moses. — Bunsen,  p.  1)7. 

The  original  Hebrew  Evangel  was  badly  protected.  Each 
Judaising  sect  of  Syria  added  to  it  or  suppressed  parts,  so  that 
the  orthodox  present  it  sometimes  as  interpolated  and  longer 
than  Matthew,  sometimes  as  mutilated.  In  the  hands  of  the 
Ebionites  of  the  2nd  century  it  arrived  at  the  last  degree  of 
alteration — Kenan,  112. 

Kenan  (Evang.  174)  holds  that  Mark's  Gospel  was  the  origin 
of  our  Matthew's  text,  the  base  on  which  it  was  written. 
Mark's  order,  general  plan  and  characteristic  expressions  are 
followed  in  a  fashion  which  leaves  no  doubt  that  the  author  of 
the  Gospel  according  to  Matthew  had  the  work  of  his  prede- 
cessor before  his  eyes  or  in  his  memory.  The  coincidences  in 
the  slightest  details  for  whole  pages  are  so  literal  that  one  is 
at  times  tempted  to  affirm  that  the  author  possessed  a  manu- 
script of  Mark.  On  the  other  hand  certain  omissions  the 
motive  of  which  it  is  impossible  to  explain  would  rather  sug- 
gest a  work  made  from  memory.  The  main  thing  is  that  the 
text  called  of  Matthew  supposes  that  of  Mark  to  have  preceded 
and  does  little  more  than  complete  it.  It  does  this  in  two 
ways,  first  by  inserting  in  it  these  long  discourses  which  made 
the  worth  of  the  Hebrew  Evangels,  then  in  adding  to  these 
some  traditions  of  more  modern  formation,  fruits  of  the  suc- 
cessive developments  of  the  legend,  and  to  which  the  Christian 
conscience  already  attached  infinite  value.  The  final  redaction 
has,  however,  much  unity  of  style ;  one  same  hand  has  extended 
itself  over  the  very  different  pieces  that  enter  into  its  composi- 
tion. This  unity  leads  to  the  thought  that,  for  the  parts  not 
taken  from  Mark,  the  compiler  worked  on  the  Hebrew;  if  he 
had  availed  himself  of  a  translation,  we  should  feel  the  differ- 
ences of  style  between  the  main  foundation  of  the  work  and 
the  intercalated  parts.  But  the  citations  from  the  Bible 
Matthew  takes  from  the  Greek  Septuagint.  They  presuppose 
the  use  of  the  Hebrew  text  or  an  Aramean  targum  and  of  the 
Septuagint  Version.  Thus  '  Nazoraios  kletkesetai '  (ii.  23)  is 
drawn  from  nezer  (a  shoot  or  branch)  in  Isaiah,  xi.  1 ;  lx.  21. 
Even  at  that,  it  is  a  forced  construction  to  infer  a  Nazori  from 
a  Hebrew  word  meaning  a  young  shoot.  In  '  Evangiles,'  pp. 
177, 178,  Kenan  exhibits  the  mode  in  which  the  pseudo-Matthew 
makes  his  additions  to  the  old  Mark.     It  is  manifest  that 


628  THE  GHEBERS  OF  HEBRON. 

Renan,  like  Lucian,  had  not  a  high  opinion  of  the  intelligence 
of  the  lower  classes  in  the  Orient,  whether  Jews  or  Communists, 
who  evidently  held  the  view,  "  Let  hope  support  thee  in  the 
angels'  land."  l 

"  Metatron,  his  name  is  as  the  name  of  his  Lord,  having  been  created  in  his 
likeness."— Sohar,  III.  fol.  91. 

Let  us  make  Adam-  in  our  likeness. — Genesis,  i.  26. 

Who  has  made  all  things  by  the  Word  (Logos)  of  His  power,  of 
the  gnostic  scripture,  that  is,  of  the  Son. — St.  Peter  in  Clemens 
Alex.  VI.  v.  Then  Peter  adds :  Worship  this  God  not  as  the 
Greeks  do.  Good  men  among  the  Hellenes  worship  the  same 
God  as  we,  but  without  having  learned  the  tradition  through 
the  Son  in  complete  science  (Epignosis).3  Do  not  worship  as 
the  Greeks  changing  the  mode  of  worship  of  the  God  but  not 
announcing  another ;  because  carried  away  by  Agnoia  (Spirit- 
ual Ignorance)  and  not  knowing  the  God  as  we,  according  to 
the  perfect  gnosis  (absolute  Scientia)  .  .  .  Nor  worship  as 
the  Jews  do.  For  they  think  they  alone  know  the  God,  but 
they  do  not  know  him,  serving  angels  and  archangels,  month 
and  moon,  and  if  the  moon  fails  to  appear  they  do  not  keep 
the  sabbath  called  the  First,  nor  the  Newmoon,  nor  azuma,  nor 
feast,  nor  great  day.  But  holily  and  justly  learning  what  we 
deliver  to  you,  take  care  to  worship  the  God  through  the 
Christos.  For  we  find  in  the  Scriptures  (Graphais)  just  as  the 
Lord  said  :  Behold  I  set  forth  to  you  a  New  Testament.4  He 
has  given  us  a  N.  T.,  those  of  the  Jews  and  Greeks  are  ancient, 
but  you  newly  worshipping  him  in  the  third  generation  (yeW). 
Clemens  Alex.  Strom.  VI.  v.  In  connection  with  the  preach- 
ing of  Peter  the  Apostle  Paul  will  also  declare,  saying  :  Take 
also  the  Hellenic  Books.  Know  thoroughly  the  Sibyl  how  she 
declares  One  God  and  the  things  about  to  happen.  And  tak- 
ing Hystaspes,  read  and  you  will  find  far  more  clearly  written 
the  Son  of  the  God.  .  .  .  Therefore  Peter  says  that  the  Lord 
spoke  to  his  apostles :  If  then  any  one  of  Israel  should  wish  to 
repent,  through  my  name  to  believe  on  the  God,  his  sins  shall 

1  Olympiodor. ,  in  Phaedon. 

-  Adam  is  Adamas,  the  Unconquered  Herakles-Mithra  Adamatos. 

3  Perfecta  Cognitione. 

4  Jer.  xxxi.  31,  82.     The  Essenes,  Ebionites,  and  Jews  had  worshipped  Archangels. 
—So  Dan.  viii.  16,  17,  18 ;  Colossians,  ii.  18. 


THE  NAZARENES.  629 

be  forgiven  him  after  twelve  years. — Clemens  Al.  Strom.  "VI.  v. 
It  is  certain  that  Peter  had  read  or  had  not  read  (it  matters  not 
which)  the  Canonical  Epistle  to  the  Galatians.  He  is  placed 
in  a  dilemma  any  way.  If  he  had  not  read  Galatians  he  be- 
longed to  those  Eastern  Ebionites  that  Tertullian  and  the 
Roman  Church  hated  ;  if  he  had  read  Galatians  he  was  so  very 
posterior  in  time  as  to  have  been  only  a  quasi  apostle.  Worse 
than  all,  in  his  fall  he  drags  down  with  him  Matthew,  xvi.  18, 
19, — the  rock  of  the  Roman  Church. 

Seir  Anpin  is  the  soul  of  the  Messiah  joined  with  the  eternal  Logos. — Kab- 
bala  Denudata,  III.  241. 

Metatron  his  name  is  as  the  name  of  his  Lord,  having  been  created  in  his 
likeness. — Sohar,  III.  fol.  91. 

The  Hades  says  to  the  gone  to  Destruction : '  his  appearance, 
indeed,  we  have  not  seen. — Clemens  Al.  Strom.  V.  vi.  Seir 
Anpin  is  the  Sun  ;  and  the  sun  is  the  emblem  of  the  Logos. — 
Philo,  Dreams  I.  15,  16. 

But  the  Saviour  is,  I  think,  in  action,2  since  salvation  3  is  his  work. — Clem- 
ens, Strom.  V.  vi. 

Dwelling  in  the  land  of  the  shadow  of  death  light  has  sinned  upon  them. — 
Isaiah,  ix.  2. 

But  pray,  before  all  things,  that  the  gates  of  light  be  opened  for  thee. — 
Justin  Martyr. 

The  human  brain  and  nerve  system  are  the  sole  organs 
through  which  religious  ideas,  aspirations,  hopes  and  teach- 
ings have  been  created.  Herakles,  too,  and  Adon  were  names 
of  the  Lord  in  the  sun,  who  was  the  Logos  and  Mithra  in  the 
centre  of  the  7  planets. — Rev.  i.  10-17.  When,  therefore,  Rev. 
xii.  1  mentions  the  sign  (Virgo)  in  the  heavens  who  has  come 
into  possession  of  the  sun,  with  the  Moon  under  her  feet  and 

1  tj)  'AfnoAeia. 
-  Evepyel. 

a  to  o-co^en/.  Mark's  Gospel  was  first  written  at  Rome,  Matthew's  Gospel  was  writ- 
ten later,  in  Syria. — Itenan,  Evang.  215.  Luke's  Renan,  p.  25:!,  254  dates  not  much 
posterior  to  the  year  TO,  and  he  supposes  it  written  at  Rome.  Luke  follows  the  Greek 
Version  of  the  Septuagint.  Consequently  it  is  the  Greek  Church  as  we  see  it  in  Ire- 
naeus,  all  Greek  names  of  the  Bishops  of  Rome.  The  Gospel  according  to  the  Hebrews 
is  numbered  according  to  some,  with  the  spurious  books. — Busebius,  H.  E.  III.  xxv. 
Clemens  Al.  and  Origen  are  too  late  to  be  sufficient  vouchers  for  the  date  or  origin  of 
the  said  Gospel  of  the  Hebrews.  Matthew  and  Mark  locate  the  Gospel  among  the  Ga- 
lileans, as  Messianist  preaching.  But  this  is  not  decisive  as  to  the  date  or  origin. 
M.  Renan  has  not  disposed  of  this  point.     See  Renan,  Evang.,  p.  102. 


630  THE  OHEBEBS  OF  HEBRON. 

crowned  with  12  stars,  we  know  it  is  the  Great  feminine  prin- 
ciple identified  with  the  Celestial  Aphrodite  the  Mother  of  the 
Sun,  as  in  Babylon.  This  is  the  Messiah. — Rev.  xii.  5.  Con- 
sequently Seir  Anpin  is  the  Messiah  or  Spirit  in  the  sun,  St. 
John's  Log-os,  called  Metatron  and  Iesua  in  the  Jewish  Hid 
den  Wisdom  and  Kabalah.  Philo,  On  Dreams,  I.  15,  16,  says 
Moses  calls  the  Sun  the  Divine  Logos,  the  Model  of  the  sun 
that  goes  round  in  heaven,  and  again  says  the  Helios  is  the 
God  and  Euler  of  all  things.  This  was  the  general  view  in 
Philo's  time  among  the  Sabians,  and  the  Jews  were  Sabians 
too,  like  their  transjordan  neighbors.  But  in  Messianism  was 
there  not  some  Gnosticism  ?  Else  how  came  the  Nikolaitans 
to  be  Gnostics  ?  And  how  did  their  gnosis  happen  to  be  Mar- 
kionite,  as  given  in  Irenaeus,  III.  xi.  ?  The  author  of  Rev.  ii. 
27,  v.  5,  is  a  Jew.  His  Messiah  is  essentially  the  Jewish  Mes- 
siah. Is  his  book  not  a  work  of  the  Jewish  Diaspora,  rewritten 
or  adapted  to  Christian  uses  ?  As  a  Jew  he  would  not  be  likely 
to  favor  Markion  or  the  Gnostics.  There  was  spiritualism  in 
Palestine,  man  alone  develops  it.  Living,  they  went  down 
into  the  water,  and  living  they  come  up  ;  but  they,  who  were 
already  dead,  went  down  corpses  (vexpol)  but  came  up  living- 
Clemens  Al.  VI.  vi.  Destined  for  the  conversion  of  the  Jews 
and  having  its  source  in  Messianic  expectations  the  evangel- 
ical recital  had  all  its  individuality  before  it  was  written.1 
Irenaeus,  III.  cap.  xi.  7  describes  the  Nikolaitans  as  saying 
that  the  Father  of  the  Lord  is  different  from  the  Maker  ;  and 
that  the  Christos  is  another  of  those  above  other  than  the  Son 
of  the  Maker,  and  that  the  Christos  did  not  suffer,  but  descend- 

1  Renan,  ib.  95.  No  reference  would  be  made  to  ' '  the  New  Jerusalem  "  while  the 
Old  one  lasted.— Rev.  iii.  12.  John  preaches  the  Logos  Messiah.— Rev.  iii.  11,  21,  xix. 
11-13,  xxii.  1,  20.  The  Short  Face  is  the  soul  of  the  Messiah  joined  with  the  eternal 
Logos.  But  the  very  way  Rev.  i.  12-20,  ii.  1  exhibits  the  Logos  as  active  in  the  centre 
of  the  Chaldaean,  Sabian,  Moabite,  Aramean  (Numb,  xxiii.  1,  7,  29),  and  Jewish  7 
Planets  stamps  the  author  of  the  Apokalypse  as  an  Ebionite  Jew  from  east  of  the 
Jordan,  or  a  sympathiser  with  the  Nazarenes  of  that  region.— Rev.  xiv.  4,  5. 

Osiris  was  put  to  death  and  rose  again  ;  but  was  regarded  as  the  benefactor  of 
mankind.  The  tomb  of  Osiris  at  Abydos  was  to  the  Egyptians  what  the  holy  sepul- 
chre is  to  the  Christians.— Mariette  Bey,  Mon.  of  Upper  Egypt,  122,  132,  138.  The 
Sun  was  the  source  of  fire  and  water  and  spirit.  The  Egyptians  made  the  dead 
mummies.  Of  course,  as  they,  as  well  as  the  first  Christians,  had  been  long  taught  the 
transmigration  of  souls  (— Gelinek,  Die  Kabbalah,  178,  Origen,  peri  Archon,  I.  7,  Con- 
tra Celsum,  I.  3 ;  Hieronymus  epist.  ad  Demetriadem),  they  expected  the  resurrection 
of  the  dead  in  Osiris.  Osiris  is  the  Solar  Water,  'this  Water  which  you  worship 
every  year.' — Jul.  Firmicus,  2.     Osiris  Saviour  ! 


THE  NAZARENES.  631 

iiig"  into  Iesus  the  Son  of  the  Maker,  flew  back  again  into  his 
own  Pleroma  :  and  is  the  beginning-  indeed  to  the  Onlybegotten 
(the  Monogenes)  but  that  the  Logos  is  the  true  son  of  the 
Onlybegotten  (the  Unigenite).  Kenan,  on  the  other  hand,  re- 
gards the  Nikolaitans  as  the  followers  of  St.  Paul,  in  Rev.  ii.  6, 
15.  The  Nikolaitans  were  Gnostics.  If  Paul  was  such  a 
Gnostic  as  the  Nikolaitans,  some  later  Paul  wrote  his  Epis- 
tles. Irenaeus,  III.  xi.,  describes  them  as  prior  to  Kerinthus. 
It  is  plain  that  Rev.  ii.  26,  vii.  3-9  was  written  by  a  Jew  of  the 
Essene  or  Ebionite  order. — Rev.  xiv.  4,  xxi.  8.  Then  we  have 
in  the  Apokalypse  a  very  early  form  of  Christianism  prior  to 
the  Gospels. 

The  different  families  of  Ebionim  differed  considerably  in 
their  ideas  about  Iesus,  and  this  would  not  be  expected,  if,  as 
Renan  supposed,  the  relations  of  Iesus  had  gone  from  Jeru- 
salem to  Pella  beyond  the  Jordan  not  long  before  the  siege  of 
Jerusalem.  The  tradition  among  them  in  that  case  would 
probably  have  been  more  uniform.  Kerinthus  represents  a 
full-grown  Ebionism  of  the  Jordan  or  transjordan  tint,  per- 
haps, more  resembling  that  of  the  Apokalypse  before  it  had 
been  possibly  touched  up.1  The  Ebionites,  instead  of  being 
confined  to  Iturea,  Bashan,  the  Hauran,  Moab,  Nabathea  and 
Galilee,  preached  in  Asia  and  Antioch,  among  the  Greeks  of 
Ephesus,  Sardis,  Smyrna,  Philadelphia,  Laodikea,  also  in 
Rome  and  Cyprus. — Epiphanius,  Haer.  xxx.  1,  2,  18 ;  Juvenal, 
III.  61,  62,  63.  They  would  seem  to  have  been  intimate  with 
the  Samaritans,  Sabians  and  Chaldaeans  ( — Dunlap,  Sod,  II. 
xiv,  10,  14,  21),  also  with  the  Elchasites.  Being  in  Asia,  they 
were  mixed  in  with  the  Jewish  Diaspora  and  with  those  in  the 
seven  cities  mentioned  in  Rev.  i.  4,  11,  ii.  9,  14,  iii.  9,  12.  .  At 
that  time  were  the  Nikolaitan  Gnostics  and  a  set  of  separatists 

1  The  Son  of  God  (Rev.  ii.  18)  and  the  Lamb  (v.  6,  12,  13  ;  vi.  17 ;  xxi.  22,  23)  are 
purely  spiritual  personae  without  flesh  ;  whereas,  v.  5,  xii.  17,  xiv.  12,  xvii.  6,  xix.  10,  xx. 
4,  xxii.  10,  20,  describe  the  human  nature  of  the  Iesua.  Thus  less  than  ten  verses  point 
to  his  human  aspect.  The  Jewish  Great  Archangel,  Logos,  or  Son  of  the  God  was  in 
Philojudaeus  and  among  the  Ebionites  considered  as  the  Spirit,  not  as  man. — Matthew, 
iii.  10,  17,  xxv.  31,  34,  40  ;  Irenaeus,  I.  xxv.  (xxvi.).  In  a  brochure  or  Ms.  of  some  Jew 
of  the  Diaspora,  written  about  the  Messiah,  ten  or  more  verses  interpolating  the  name 
Iesua  as  man  could  easily  have  been  inserted.  And  it  seems  the  more  probable  because 
the  entire  remainder  of  the  book  is  devoted  to  a  panorama  in  which  only  spiritual 
beings  are  made  prominent.  Why  was  the  flesh  mingled  in  the  Messiah  with  the  spirit  V 
To,  by  an  illustration,  inculcate  the  contrast  between  spirit  and  matter  in  the  Essene 
philosophy. 


632  THE  GHEBERS  OF  HEBRON. 

from  the  Jews,  who  said  they  were  Jews,  but  wanted  to  marry 
among  the  heathen.— Rev.  ii.  14,  20-23,  26,  27,  iii.  4,  9,  12.  The 
first  known  of  the  Elchasites  was  in  the  reign  of  Trajan  about 
the  year  95  ;  but  they  may  have  been  earlier.  Now  Elxai  said 
that  the  Christos  was  born  like  other  men,  and  was  not  bom 
for  the  first  time,  but  had  previously  been  born  and  would 
be  born.1  He  would  thus  appear  and  exist,  undergoing 
alterations  of  birth  and  having  his  soul  transferred  from 
body  to  body.  In  another  passage  Hippolytus  writes  that 
the  Elkesites  do  not  however  confess  that  there  is  but 
one  Christ,  but  that  there  is  one  that  is  superior  (to  the 
rest),  and  that  he  is  transformed  into  many  bodies  fre- 
quently, and  was  now  in  Iesus—  Ernest  de  Bunsen,  the  Angel- 
Messiah,  p.  116.  Now,  then,  suppose  this  doctrine  spread  in 
Antioch  and  among  the  Seven  Churches  of  Western  Asia 
Minor  among  the  Jewish  Diaspora,  the  Ebionites,  and  the 
Greeks.  Was  not  this  calculated  to  stir  the  blood  of  such  a 
Jew  as  John  of  Ephesus  a  -hater  of  Roman  Supremacy  ?— 
"  Not  Jews !  "  No  Jew  who  read  the  Hebrew  Bible  would  hold 
such  doctrine !  Yet  a  Messiah  is  mentioned  in  Daniel.  The 
author  of  the  Apokalypse,  iii.  9  says  that  they  are  not  Jews. 
He  is  one,  evidently  !  How  is  it  that  he  speaks  of  the  Lamb  ? 
That  is  Jewish  enough.— Ezekiel,  viii.  14.  The  Roman  Church 
too  was  Ebionite,  more  Jewish  than  Christian.— Renan,  St. 
Paul,  115,  116.  Then  come  Kerinthus  and  Theodotos  of  By- 
zantium, with  similar  views  regarding  the  Christos.  How  is  it 
that  the  Messianist  author  of  Revelations  is  so  much  of  a  Jew, 
so  little  of  a  Christian  except  in  some  particulars  that  may  be 
the  result  of  a  later  alteration  ?  He  knows  the  early  Ebionite 
or  Essene  doctrine,  but  he  never  mentions  the  Gospels.  His 
desire  is  to  destroy  Rome,  not  to  love  anybody  ! !  The  Gn5stic 
theories  must  have  entered  Asia  Minor  early,  and  the  Ebion- 
ites have  gone  there  at  an  early  period,— perhaps  before  the 
year  70.  It  looks  as  if  the  original  Messianist  Christianism 
started  about  the  time  of  Elxai  or  later,  and,  without  any  Gos- 
pels, spread  as  "  the  Messiah's  Coming"  from  Jews  to  Greeks, 
—a  Messianist  heritage  from  Asia.  How  could  such  a  Jew  have 
had  anything  to  do  with  the  Seven  Churches  unless  the  Jewish 
Diaspora  held  a  sort  of  Messianism  ?  The  Ebionites  may 
have    held   another   sort,  and   the   Nikolaitans    another   self- 

1  as  the  Spiritns. 


THE  NAZARENES.  633 

denial.1  Regarding  the  origin  of  Christianism,  books,  at  first, 
counted  for  nothing'.  The  oral  tradition  was  the  chief  thing. 
But  tradition  is  unreliable  evidence  when  it  contradicts  sound 
experience  of  mankind,  and  the  books  at  an  early  period  could 
be  altered,  rewritten,  or  destroyed  to  suit  particular  interests. 
Consequently  the  Apokalypse  (interpolated  perhaps)  comes 
nearer  to  Jewish  Messianism  than  any  other  book  of  the  New 
Testament.'2  It  is  not  surprising  that  Eastern  Monachism  in 
the  form  of  Essenism,  Iessaeanism,  or  early  Ebionism  seized 
upon  minds. — Rev.  xiv.  4  ;  Matth.  xvi.  24;  Mark,  viii.  34  ;  Luke, 

1  Rev.  ii.  14,  15 ;  1  Cor.  i.  10-14  ;  xii.  6  ;  xv.  12.  Renan,  Evang.  448,  says  that  the 
churches  of  the  Ebionim  in  Syria  engaged  in  every  sort  of  aberration. 

2Colossians,  i.  13-16  gives  some  idea  of  Jewish  gnosis  and  messianism.  So  i.  17, 
18.  For  Jews  too  had  gnosis  of  Angels.  Renan,  p.  450,  thinks  that  there  was  a  Gali- 
lean sect  of  Iudah  the  Gaulonite ;  while  the  Israelites  differed  concerning  the  Messiah. 
— Ensebius,  H.  E.  iv.  22.  Elkasai's  Christology  agreed  with  that  of  the  Ebionites. — 
Renan,  Ev.  457.  Speaking  of  the  Gospel  of  John,  Renan  (l'Eglise  Chret.,  p.  47)  says  : 
One  could  have  recourse  to  one  of  these  pious  frauds  at  which  at  that  time  no  one  hesi- 
tated !  But  why  not  also  attribute  the  story  (which  Renan  accepts)  regarding  the  de- 
parture of  the  family  of  Jesus  to  Pella,  to  clerical  zeal  and  pious  fraud  ! 

Renan,  p.  26,  thinks  it  probable  that  Hadrian  began  the  work  of  rebuilding  Jeru- 
salem in  122  instead  of  136-140.  He  regards  John's  Gospel  and  1st  Epistle  as  not  genu- 
ine, but  first  heard  of  in  the  time  of  Hadrian. — ib.  45,  49,  52.  If  we  are  right  in  con- 
sidering the  Apokalypse  or  parts  of  it  the  oldest  portion  of  the  N.  T. ,  the  name  John 
appears  in  all  three,  borrowed  perhaps  from  one  to  the  other,  or  applied  purposely  to 
each  of  the  three.  If  John's  epistle  I.  i.  6-8  contains  some  Elkasite  singularities,  as 
Renan  fancies,  it  only  helps  us  to  trace  the  origin  of  Christian  Messianism  not  only  to 
Judaism  but  into  the  neighborhood  of  Essaian,  Elkasaite,  lessaian  and  Ebionite  varia- 
tions of  it.  Bengeli,  Gnomon,  ed.  3rd.  Tubingen,  1855.  p.  1043,  for  Nao  reads  Lao,  thus 
making  better  sense,  and  expunging  the  word  Temple  (as  a  recent  error).  Rev.  xi.  1 , 
says  that  the  Court  of  the  Temple  is  given  to  the  Gentiles  who  shall  tread  the  Holy 
City  2i%  years.  This  looks  as  if  Jerusalem  had  been  captured  before  the  author  wrote  ; 
for  xi.  19  says  that  the  Temple  of  the  God  was  opened  in  the  heaven  above  and  the  ark  of 
the  covenant  was  seen. — Rev.  xv.  5,  6,  xvi.  1, 17.  Rev.  xvi.  15  says  :  I  corneas  a  thief.  I 
come  quickly. — Rev.  iii.  11  ;  xxii.  7,  20.  All  this  refers  to  the  Jewish  idea  of  the  Coming 
of  the  Messiah,  not  to  the  Christian  idea  of  the  Second  Coming  of  Christ.  By  a  few  al- 
terations the  Jewish  idea  of  the  speedy  Coming  of  the  Jewish  Messiah  has  been  made  to 
do  service  in  accordance  with  the  later  Christian  idea  of  the  Coming  of  Tesua  ;  and  the 
date  of  the  Jewish  Apokalypse  would  seem  to  have  been  posterior  to  A.D.  70.  Again, 
Rev.  xi.  8,  speaking  of  the  Crucifixion  of  the  Messiah  in  Rome  (the  Great  City  called 
Sodom)  may  have  suggested  to  the  writers  of  three  gospels  a  Crucifixion  at  the  Holy  City 
Jerusalem.  According  to  Renan' s  identification  of  Nero  in  Rev.  xiii.,  and  the  number 
(566  read  Neron  Kaisar,  there  is  nothing  to  show  that  the  Apokalypse  was  written  at 
any  particular  time  between  a.  d.  70  and  125.     The  date  is  not  in  Nero's  name. 

To  him  that  conquers  and  keeps  his  eye  to  the  end  upon  my  works  I  will  give  con- 
trol of  the  Gentiles  and  he  shall  rule  them  with  an  iron  rod.  ...  I  will  give  to  him  the 
Star  of  the  Morning. — Rev.  ii.  26,  27.  This  Jew  wanted  to  subdue  the  nations  unto  the 
God  of  Israel, — as  once  in  Antioch.  The  star  of  the  morning  is  the  New  Jerusalem 
under  the  expected  Messiah.  The  King  shall  come  to  fudge  the  Nations!  The  Jews 
could  still  look  for  a  New  Jerusalem  after  the  Messiah's  Coming. 


634  THE  GHEBERS  OF  HEBRON. 

ix.  23.     The  Nazareues  and  Ebionites  were  self-denying,  poor, 
and  communists. 

The  Ramgod  Amon  in  Egypt  becomes  in  the  Apokalypse 
the  Log-os-LAMB.  Amon  in  Egypt  is  the  creative  Mind.  I  was 
with  Him,  Amon. — Prov.  viii.  30  ;  Justin,  p.  58.  Josephus  in 
a.d.  94  describes  the  riches  of  the  Jewish  synagogue  at  Antioch 
and  the  numerous  conversions  of  the  resident  Greeks  to  Juda- 
ism. This  thing  did  not  stop  there.  Greek  converts  and  Jews 
were  to  be  found  in  all  the  great  cities  between  Antioch  and 
Ephesus,  as  far  even  as  Corinth.  AVhat  has  often  been  called 
the  oldest  book  of  the  New  Testament  mentions  the  Ecclesias  in 
seven  cities  in  Western  Asia  Minor,  north,  south  and  east  of 
Ephesus.  These  seven  churches  show  (in  the  Apokalypse  of  a 
certain  John)  a  great  expansion  of  Judaism  and  Ebionism  in 
that  quarter.  Yet  John's  Revelation  mentions  neither  Peter, 
nor  James,  nor  John,  nor  Paul,1  nor  the  word  Evangel,  nor  any 
but  Jewish  saints,  apostles,  and  prophets,  and  the  New  Jeru- 
salem, the  Holy  City  coming  down  from  heaven,  something  far 
beyond  the  earthly  Jerusalem  in  riches,  magnificence  and 
splendor.  Jerusalem  always  before  a.d.  70  had  her  angels, 
messengers,  or  apostoloi  commissioned  by  the  Sanhedrin  as 
emissaries  to  other  cities.  The  Temple  of  the  God  was  opened 
in  the  heavens  and  the  reign  of  the  Messiah  announced. — Rev. 
xi.  15,  xii.  5,  10.  This  is  the  song  of  Moses  and  the  Ebionites 
of  the  transjordan  region. — Rev.  vii.  4  f. ;  xv.  3.  The  Roman 
Church  was  Ebionite  and  millenarist. — Renan,  St.  Paul,  115 ; 
Rev.  xx.  4-6.  Anew  heaven,  anew  earth,  a  new  Jerusalem; 
for  the  first  heaven  and  the  first  earth  are  gone! — xxi.  1.  All 
the  Churches 2  shall  know !  This  work  is  evidently  post-Ne- 
ronic  and  after  Jerusalem  was  destroyed.  The  crucifixion  of 
the  Kurios  in  Rome3  is  figuratively  spoken  of  the  persecutions 

1  Prior  to  125  these  names  would  not  be  mentioned  ;  after  109  it  would  have  been  a 
necessity,  for  they  are  mentioned  in  the  Gospels  and  Epistles.  Before  135  the  Chris- 
tians were  in  a  struggle  with  all  the  different  opinions,  Judaism,  Nikolaitans,  Simon 
Magus,  Menander,  Saturninus,  Kerinthians,  etc.  An  author  writing  under  Nerva 
might  have  written  an  Apokalypse. 

2  The  Ebionites  were  circumcised,  kept  the  Sabbath  and  all  the  Jewish  rites  and 
festivals. 

3  xi.  8.  Whether  the  beast  of  Rev.  xiii.  1,  18  is  Nero  or  Domitian  or  means  some- 
thing else,  it  does  not  follow  that  when  an  author  got  an  idea  of  the  sort  he  wrote  it  at 
any  particular  time.  It  might  take  a  long  time  to  find  the  occasion  to  issue  it,  and 
therefore  furnishes  no  certain  date  for  a  Judaeo-Messianic  Apokalypse.  After  Bar 
Cocheba's  destruction  in  135,  the  Apokalypse  of  John  and  the  Destruction  of  Rome 


THE  NAZARENE8.  635 

of  the  Jews  in  Rome,  as  a  war  upon  the  Coming-  Messiah.  It 
is  inferred  that  Josephus,  like  the  rest  of  his  countrymen,  in- 
cluding- even  Philo,  expected  a  Messianic  era  in  accordance 
with  the  prophecies  of  Daniel,  although  posterior  to  the  de- 
st ruction  of  Jerusalem. — Diet.  Chr.  Biogr.  III.  p.  458.  Con- 
sequently, the  author  of  the  Apokalypse  might  be  supposed 
to  entertain  such  expectations  after  a.d.  70.  Rabbi  Aqiba  and 
the  followers  of  Bar  Coziba  (or  Cocheba)  held  similar  views  in 
130-133.  How  then  could  the  Apokalypse,  looking  for  a  Jew- 
ish Messiah  to  come  quickly  and  destroy  the  Great  City  on  her 
seven  hills  drunk  with  the  blood  of  the  Messiah's  saints,  how 
could  such  a  book  be  a  Christian  work?  Come  out  of  her 
"  My  People  :  "  this  is  the  expression  of  the  Jews.  "  Babylon 
is  fallen."  "  In  one  day  will  come  the  blows, — deatlf  and  grief 
and  famine,  and  she  shall  be  utterly  consumed  in  fire,  for  the 
Mighty  God  the  Lord  has  judged  her."  Do  you  see  any  Chris- 
tians here,  or  is  it  the  Jew  alone  ! 

The  Holy  Jerusalem  descends  from  the  heaven,  from  the 
God,  having  a  great  and  lofty  wall,  having  12  pylons,  and  on 
the  pylons  12  angels  and  their  names  written,  which  are  those 
of  the  12  tribes  of  sons  of  Israel. — Rev.  xxi.  10, 12.  The  Ebion- 
ites  held  that  the  Christ  has  gotten  the  possession  of  the  world 
to  come  (has  obtained  it  as  an  inheritance). — Epiphanius,  Haer. 
xxx.  16.  So  Rev.  xxi.  9-27.  The  Book  of  Revelation  was  an 
Ebionite  work  antecedent  to  Greek  Gospels  and  Roman  Chris- 
tianism.1 


would  not  suit  the  time. — Rev.  xvii.  18,  xviii.  2.  Galba  would  be  the  ?th  king  from 
Julius  Caesar,  in  a.d.  63.  But  it  is  not  yet  entirely  certain  what  was  meant  by  Rev. 
xvii.  11.  Counting  from  Augustus,  Nero  would  be  5th,  Vespasian,  Titus,  Domitian 
8th.  This  last  was  really  going  to  destruction. — Rev.  xvii.  11.  The  writer's  calcula- 
tion was  peculiarly  his  own.  He  shows  his  animus  against  Rome.  Domitian  was  a 
sort  of  2nd  Nero. 

1  The  Essene  and  Ebionite  constitution  was  democratic,  with  a  subordination  to 
the  elders.  Speaking  of  the  Ebionites,  Epiphanius,  Haer.  xxx.  13,  says  :  The  account 
going  forth  because  of  the  '  Evangel  according  to  Matthew '  constrained  to  bring  for- 
w.ml  the  history  of  the  knowledge  coming  to  us.  In  the  among  them  at  least  named 
'  Evangel  according  to  Matthew  '  but  not  in  toto  the  most  complete,  but  adulterated 
(spurious)  and  defective  (and  they  call  this  Ihbraicori)  is  contained,  that  there  was 
some  man  named  Iesous  and  he  as  of  30  years  (old)  who  elected  us. — xxx.  13.  It  would 
follow  from  this  that  the  Gospel  according  to  the  Hebrews  was  the  Greek  Gospel  of 
Matthew  in  a  mutilated  and  altered  shape  among  the  Ebion:tes.  The  Nazarenes  used 
the  G>spel  according  to  the  Hebrews,  secundum  apostolos.  cr  as  some  affirm,  according 
to  Matthew.—  Supern.  Rel.  I.  4:27;  Hieron.  adv.  Pelag.,  iii.  2.  Kerinthus  and  Karpo 
krates  used  this  same  evangel.— Epiphan.  Haer.  xxx.  14,  20.     Does  not  all  this  seem  to 


€36  THE   GHEBER8  OB"  HEBRON. 

"With  a  civilisation  of  unnumbered  centuries,  with  a  Chal- 
daean,  Persian  and  Hindu  preaching-,  morals  and  literature 
back  of  them,  with  an  Essaian  and  Budhist  polity  not  beyond 
their  reach,  with  social  order  of  some  sort,  with  Sabian  relig- 
ion, priests,  apostles,  teachers,  apophthems,  proverbs,  wander- 
ing preachers,  memorised  moral  sa}Tings,  parables  and  the  un- 
ceasing mind  that  accompanies  all  the  manifestations  of  human 
life  the  Sabian  Baptists  beyond  the  Jordan  and  the  Ebionites 
in  Gaulonitis,  Batanea,  the  Basantis  or  the  Hauran  l  had  mem- 
orised and  accumulated  a  vast  amount  of  rules  of  life  and 
moral  sayings.  Mind  carries  within  itself  a  substitute  for  a 
Avritten  literature ;  and  just  as  in  India  the  night  is  given  to 
rehearsal  of  tales,  legends  and  poems,  so  in  the  Hauran,  Moab, 
the  Basantis  or  Galilee  mental  experiences  were  renewed  in 
daylight  or  at  night.2  The  descriptions  of  Galilean  life  and 
preaching  were  drawn  from  the  people  and  taken  into  the 
Gospels  of  Mark,  Matthew,  or  Luke.  They  were  drawn  from 
life, — a  life  that  has  passed  away.  Justin  Martyr  begins  his 
Dialogue  with  a  reference  to  conversations  held  with  others, 
Plato  repeats  the  disputations  of  Socrates,  Hermas  the  talks 
on  the  Campagna,  and  Paul  the  arguments  between  Judaisn 
and  Christianism.  The  Ebionites  were  spread  from  Moab  and 
the  Hauran  to  Antioch,  Tarsus,  Ephesus  and  Rome.  What 
wonder,  then,  that  the  Gospels  picture  Galilee?  When  P;iul, 
too,  reasoned  of  temperance,  righteousness,  and  Judgment  to 

show  that  Messianism  passed  from  the  Jews  and  Ebionites  to  the  Greeks  and  Romans  ; 
that  the  last  subsequently  gave  it  back  to  the  Ebionites  in  the  2nd  half  of  the  2nd 
century  in  a  mutilated  form  of  the  Gospel  according  to  Matthew  which  later  Ebionites 
had  altered  to  suit  themselves,  and  translated  into  Aramean  (Hebrew),  after  the 
Church  had  got  the  Evangel?  The  doctrines  of  self-denial,  poverty,  and  communism, 
baptism,  resurrection,  Mithraworship,  Messianism  all  must  have  preceded  the  gospels. 
These  introduce  the  King,  the  parables,  Iesua  and  Ebionism  among  the  Nazarenes. 
The  process  by  which  those  parables  were  gathered  in  aid  of  Messianism  remains  the 
Eastern  mystery. 

1  See  those  mentioned  in  Acts,  ii.  8-12,  Parthians,  Medes,  Elamites,  Pontus  and 
Kappadokia. 

2  What  Renan  attributes  to  the  Messiah  we  consider  the  work  of  the  people,  the 
pecidiar  civilisation  of  the  land  and  clime  and  monastic  selfdenial.  This  charm  of 
the  Christian  idyl  is  seen  in  the  idyl  of  Krishna  and  the  religious  romance  of  Budha. 
Seek  and  ye  shall  find.  What  Renan  regards  as  ths  spirit  of  lesu  we  think  the  result 
of  the  antithesis  of  spirit  and  matter  working  in  the  Budhist  and  Essene  monasteries. 
in  the  Egyptian  recluses,  in  all  the  Encratites,  unto  the  elevation  of  the  spirit  by  the 
Subjugation  of  the  flesh.  There  was  God  and  matter,  Light  and  darkness,  Good  and 
evil,  the  absolute  antitheses  one  to  the  other.  Give  light  to  them  that  sit  in  darkness 
and  in  the  shadow  of  death  ! 


THE  NAZARENES.  637 

come,  Felix  trembled !  Compare  the  Apokalypse  ( — Kev.  xiv. 
3-5,  xvi.  19,  xviii.  9,  10)  proclaiming  the  Judgment  with  all  its 
horrors  attending-  the  Destruction  and  Burning-  of  Kome. 

The  Ebionites  were  connected  with  Elxai  who  was  among 
the  Sampseni  and  Essenes  and  those  called  Elkesaites  ;  and 
sonic  of  them  say  that  Adam  is  the  Christ,  the  first  inspired 
with  life  from  the  inspiration  of  the  God.1  In  the  former  idea 
of  the  Jews  and  Ebionites  the  Salvator,  Saviour,  was  an  Angel. 
— Isa.,  lxiii.  8,  9.  So  said  Saturninus,  that  the  Salvator  is  un- 
born, incorporeal,  without  a  figure,  and  appearing-  as  if  a  man. 
— Iren.,  I.  xxii.  Christ  came  for  the  Salvation  of  believers. — 
Saturninus,  in  Iren.,  I.  xxii.  So  in  I.  xxv.  (26)  Christ  exists 
in  spirit,  not  in  flesh,  not  in  flesh !  Therefore  Kerinthus  (so 
far  as  he  was  an  Ebionite)  was  against  the  argument  of  Iren- 
aeus.  But  in  the  Gospels  the  Christos  becomes  man  and  real 
flesh.  Therefore  the  change  from  the  view  of  Isaiah  to  that  of 
the  Church  most  probably  occurred  after  the  time  of  Kerin- 
thus.2 

Like  the  Hebrew  Bible  and  the  Book  of  Eevelation,  John, 
iii.  27,  gives  us  the  oriental  dictum  that  the  God  governs  all 
human  events,  that  man  cannot  originate  anything  of  himself 
that  does  not  come  from  heaven.  This  idea  contravenes  the 
modem  view,  from  the  Neanderthal  man  down  to  the  present 
time,  that  man  is  the  motor  of  his  own  energies  and  that  man 
has  his  own  destinies  on  this  globe  in  his  own  hands,  subject 
to  the  influences  of  the  present  and  the  future  and  immediate, 
proximate,  influences  in  the  past. 

1  Epiphanius,  Haerseis,  xxx.  3,  17,  18. 

'-  It  was  easy  for  pious  fraud  to  put  upon  Kerinthus  the  aspect  of  objecting  to  Iesu 
as  not  being  the  Christos  when,  perhaps,  in  the  day  of  Kerinthus  Iesu  had  not  yet  been 
named  by  any  Christian  as  a  man.  Even  John  preached  the  Messiah,  according  to 
Isaiah.— Mark,  i.  2,  4,  7.  Kerinthus  spoke  of  the  Unknown  Father  and  the  Christ.— 
Iren.,  I.  (xxvi.)  xxv. 


CHAPTEK  NINE. 

THE  GREAT  AECHANGEL  OF  THE  EBIONITES. 

The  logos  of  the  God  is  His  Son,  and,  too,  is  called  Angel  '  and  Apostolos. 
Justin,  Apol.  I.  p.  160. 

Les  verbes  inferieurs  etant  des  anges,  le  Verbe  Superieur  sera  le  prince  des 
anges  on  l'archange.     Ha  vet. 

The  Arabians  regarded  Dionysus  and  the  Ourania  as  the  Only 
God.  The  original  form  of  the  Arabian,  Phoenician,  Egyptian 
and  Grecian  worship  was  that  of  the  Sun,  Karanos,  Kronos, 
Sada  or  Saturn,  El  (Sol-Saturn),  Azar  (Fire),  Asar,  Asarel  (Sat- 
urn), Osiris  (Sol-Saturn),  the  Hebrew  El  (theos),  the  Greek 
Zeus  (Sun,  Theos),  the  Hebrew  Dionysus,  Bal,  Iach,  Iachoh 
(Greek  Iacchos),  lao,  Habol,  Apollon.  The  Hebrew  Alah, 
Elah,  is  a  Solar  Deity  ;  as  the  Arabic,  Septuagint  and  Vulgate 
psalm  xix.  distinctly  states.  The  one  general  name  is  Theos 
for  Zeus  or  Saturn ;  and  our  English  Scripture  translates  it 
God :  so  that  it  makes  a  complete  admission  that  the  Sun  is 
God.  Further,  the  Messiah  was  regarded  (somewhat  later  in 
the  Syrian  land)  as  likewise  in  the  sun.  So  the  Sibyl  said ; 
and  so  this  treatise  has  already  shown.  Mithra,  the  Sun,  was 
the  God  of  the  Nazorians,  somewhat  disguised  under  the 
names  Abel,  Ziua  (Zeus),  Bel  the  Younger,  and  lao :  the  Fa- 
ther, Bel-Saturn,  having  been  withdrawn  from  human  com- 
prehension by  such  terms  as  Athik  iomim,  Ancient  of  da3rs, 
to  on,  "  I  am,"  it,  that,  Am  Soph,  Ayin,  etc.  But  the  essential 
point  is  that  the  Deity  was  in  the  priestly  mind  and  in  the 
public  comprehension  (as  well  as  in  psalm  xix.  in  three 
Biblical  languages)  located  in  the  sun,  in  sole,  en  to  helio. 
Now  the  Nazoria,  Baptists,  Iessaians,  Therapeutae,  Sarapians, 
and  Egyptians  took  this  as  their  starting-point :  "  Thou   art 

1  The  Angel  Gabriel  (Abel  Ziua)  takes  the  place  of  the  Logos. — Irenaeus,  I.  xii.  p. 
S6 ;  Codex  Nazoria,  I.  24.  The  Angel  came  in  the  memra  (Word)  from  the  Lord's  face, 
— Jerusalem  Targum  to  Gen.  xxxi.  24. 


THE   GREAT  ARCHANGEL   OF   THE  EB10NITES.        639 

the  quickly  from  the  sun  coming-  God  ;  "  Su  £i  ho  tachu  eeleos- 
then  ekoos  Theos  !  This  is  the  Sun  born  from  the  month  Epi- 
phi  (July,  in  the  sign  Leo  when  the  Nile  overflows),  the  Prin- 
cipiuin  of  regeneration,  the  Creator.1  The  religion  was  wrapped 
in  mystery  by  the  priests  to  confuse  the  ideas  of  the  faithful. 
After  the  priests  had  passed  away  the  mystery  was  too  rich  a 
fund  to  be  neglected  as  a  source  of  profit  and  influence  ;  and 
we  find  the  word  still  in  the  Epistles  ascribed  to  Paul.  A 
gospel  was  preached  that  the  Messiah  had  already  appeared, 
and  that  the  kingdom  of  the  heavens  would  soon  come ! 

Micah  (in  Hebrew),  v.  1,  declares  the  preceding  existence  of 
the  Messiah  from  antiquity,  from  the  days  of  eternity.  The 
Septuagint  Micah  says  :  from  the  beginning,  from  the  days  of 
eternity.  Piev.  xiii.  8  says  that  the  Lamb  (the  Solar  Messiah 
in  the  Zodiac  sign  Aries)  was  slain  from  the  foundation  of 
the  world.  The  Septuagint  Amos,  iv.  13  says  "  Creating  pneu- 
ma,  and  announcing  unto  men  his  Christos."  The  Greek  Dan- 
iel, ix.  25  mentions  the  Christos,  and,  26,  his  destruction  to- 
gether with  the  city  and  Temple.  Daniel  (kcito.  tous  6),  ix.  26, 
says  that  the  Anointing  shall  be  withdrawn  and  shall  cease, 
and  a  Gentile  kingdom  shall  destroy  the  City  and  the  Holy 
Place  and  the  Christos.  Daniel  (in  Hebrew)  agrees  substan- 
tially with  this  Septuagint.  We  see  therefore  that  Messianism 
began  as  early  as  the  time  when  the  Hebrew  and  Greek  Dan- 
iel was  written,  possibly  as  late  as  the  first  century  before 
Christ ;  for  it  was  possible  to  interpolate  the  Scriptures  at  any 
time,  as  Onkelos  and  the  targum  of  Jon.  ben.  Usiel  did.  The 
priests  and  scribes  had  the  control  of  the  sacred  books,  and 
wrote  what  could  be  understood  in  two  ways,  with  a  hidden 
meaning.  Therefore  Messianism  got  into  Scripture  with  the 
knowledge  of  the  Jewish  government.  Tacitus  says  as  much 
of  Messianism  in  the  Sacred  Books.  As  Messianism  grew,  a 
considerable  number  of  brochures,  memoirs,  apokalypses,  and 
an  evangelion,  perhaps,  appeared  and  gave  way  in  time  to 
others  like  the  Gospel  according  to  Matthew.  Agnoia  op- 
pressed the  human  soul.-    It  is  a  combination  of  ignorance 

1  Isaiah,  Hii.  7.  The  Mystery  of 'the  King  it  is  good  to  conceal. — Origen,  Cels.  v. 
p.  483. 

-  O  yon  Blessed,  don't  yon  know  how  the  Agnoia  and  deception  has  made  them  so 
that  their  ears  could  not  be  opened  even  with  an  auger  ! — Lucian,  I.  2SG.  In  the  Proph- 
ets a  profonnder  sense  is  hidden.— Origen,  Celsns,  vii.  p.  509.  Arroganti  Gnostico- 
rum  nomine  polliceantur  novam  quandam  scientiam. — ib.  v.  p.  4S9. 


640  THE  OHEBEBS  OF  HEBRON. 

and  mistake.  Lucien  advises  to  live  always  keeping-  death 
before  their  eyes.  What  you  desire  so  earnestly  you  cannot 
take  away  with  you.  Of  necessity  you  depart  naked.  House, 
land  and  gold  are  eternally  for  others.  But  the  Ebionite  said : 
Blessed  are  the  poor.  A  rich  man  will  find  it  hard  to  enter 
the  kingdom  of  the  heavens.  Sell  all,  and  give  it  to  the  poor. 
The  poor  man  dies  and  angels  lift  him  to  heaven  ;  but  as  to 
the  rich,  Luke,  xvi.  25,  he  is  tormented  in  hell  because  he  had 
been  comfortably  off  while  he  lived. 

Saccus  my  slave  and  Eutuchia  and  Hiene  my  women  servants,  let  them  all 
be  free  on  this  condition  that  they  take  turns  in  lighting  for  my  monument  a 
lamp  every  month  and  perform  the  usual  rites  belonging  to  death.—  Modestinus, 
leg. ,  44. 

I  will  make  ready  a  lamp  for  my  anointed. — Psalm,  cxxxii.  17. 

Ia'hoh  kills  and  makes  to  live,  he  makes  descend  to  Hades  and  makes  as- 
cend.1— 1  Samuel,  ii.  6. 

The  Jews  kept  festival  for  eight  days,  commencing  Kisleu  25th 
(about  Dec.  1st)  and  called  the  Lights.2  In  the  month  Audu- 
naios  the  Hebrews  mourned  Adonis  (Audonai),  but  Job  3  men- 
tions a  resurrection  from  Acheron  the  End.4 
The  Moon  finds  herself  in  hells  as  hideous  and  dark  as  does 
the  sun.5 

Kerberus  whom  indeed  Echidna  bore  to  evermoving0  Typhon 

Under  an  awful  cave  near  black  Night, 

Around  the  destructive  gates  of  much-wept  Aides 

Shutting  up  a  dead  multitude  in  a  dark  abyss.  — Quintus  Smyrnaeus,  vi.  261. 

Some  of  the  Byblians  said  that  the  Mournings  were  all  made 
to  the  Osiris  and  not  to  the  Adonis,  Osiris  having  died  among 
them.7 

1  from  Hades. 

2  Josephus,  Ant.  xii.  7.  7. 

3  Job,  xix.  25,  26. 

4  pinX.  Acherin  =  end. — Daniel,  iv.  5  (8) ;  akerana  =  endless.  Acherunuti  — 
the  divine  Under  world. — Dr.  F.  J.  Lauth. 

5  Guigniaut,  I.  171,  512,  Lydus  de  Mens.,  p.  13. 

6  Job,  i.  7. 

7  Lucian,  de  Dea  Syria,  7.  The  name  Osarsiph,  assigned  by  Manetho  to  Moses,  is 
the  unaltered  name  Osiris-Sapi,  applied  to  the  deceased  Osiris  as  God  of  the  Under- 
world. Sopi  is  one  of  the  forms  of  the  Osiris-mummy. — H.  G.  Tomkins  in  the  "  Acad- 
emy "  September  Sth,  1SS3,  p.  163;  Ebers,  Gosen  zum  Sinai,  561.  Dr.  Ebers  has  sug- 
gested Osar-suph  of  the  Egyptian  pantheon  as  the  origin  of  Manetho's  Osarsiph. 
Compare  the  name  of  the  occupant  of  the  Great  Pyramid,  the  Saturnian  name  Suphis. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        641 

That  therefore,  to  be  sure,  Osiris  is  the  same  as  Dionysus  who  ought  to 
know  better  than  you,  O  Klea,  who  art  the  first  of  the  maenads  at  Delphi,  con- 
secrated to  the  Osirian  Mysteries  from  father  and  mother  ?  But  if  for  the  sake 
of  the  others  it  is  necessary  to  adduce  proofs  the  Mysteries  at  least  we  should 
leave  in  their  place,  but  what  things  the  priests  do  openly  when  they  bury  Apis, 
when  they  carry  the  body  upon  a  skid,  are  not  different  from  the  fete  of  Bac- 
chus. For  they  put  on  fawn-skins  and  carry  the  thyrsus  and  make  use  of  cries 
and  movements  like  those  inspired  in  the  Mysteries  of  Dionysus. — De  Iside,  35. 

Reverence  God  under  earth. — Euripides,  Phcenissae,  1:320  ;  so  also  Rev.  i. 
18.     Ezekiel,  xxxi.  15  ;  Joel,  ii.  17. 

The  Sabian  Sun,  Mithra,  Herakles,  was  held  to  descend  to 
the  place  of  departed  spirits,  Hades.  The  Apokalypse,  xii.  7, 
11  connects  him  with  the  sign  Aries.  The  Little  Mysteries 
were  celebrated  to  the  departing  Sun,  whose  shortest  day  is 
December  22nd.  He  rises  from  Darkness  and  death  Dec.  25th, 
Light  having  vanquished  Darkness.  Eev.  xx.  3,  10  refers  to 
this  Conflict.  The  Lamb  of  Aries  is  slain.  Eev.  v.  6 ;  i.  16. 
Herakles  rises  from  the  dead  Dec.  25th. — Movers,  I.  349. 

El,  Bel,  Kronos,  Elohirn  and  other  designations  are  names 
of  Saturn.  Bel  in  the  reasoning  of  the  Sacred  Mysteries  was 
both  Saturn  and  Sol. — Movers,  I.  185.  Bel  is  the  Syrian  Kro- 
nos (p.  186),  the  name  being  derived  from  karan,  to  shine.  lit 
the  Flood-myth  Kronos  takes  the  place  of  Iahoh. — Movers,  I. 
187,  261.  El  and  Bel  are  Babylonian.  El  and  Elohim  are 
Semite-Jewish.  The  Chaldaean  Iao  is  the  Phos  Noeton  (Light 
perceived  only  in  the  mind). — Gen.  i.  3  ;  Movers,  I.  553.  Iao 
is,  first,  the  Sungod  in  the  different  seasons  of  the  year  with 
the  predominant  idea  of  Adonis  as  autumnal  God,  in  general  a 
complex  of  Nature-deities  whose  essence  (Wesen)  he  unites  in 
the  significance  of  his  mysterious  name,  which,  according  to 
Sanchoniathon,  in  the  priestly  Mysteries  was  already  taught 
through  the  oldest  Phoenician  hierophants.  Second,  as  Ado- 
nis-Eljon  he  is  the  primordial  Being  (Exodus,  iii.  14)  with  the 
feminine  Nature-goddess  (Gen.  ii.  21-25)  out  of  whom  Ouranos- 
Ge  is  born  as  two-genders,  later  dividing  himself  into  heaven 
and  earth.  Third,  his  name,  too,  under  different  forms  had 
come  to  Greece  in  the  Dionysia.     Fourth,  in  Chaldaism  it  sig- 

Mosia  is  the  Hebrew  name  for  Redeemer.  Suphis  is  Greek  :  and  Suph  is  euhemcrised 
into  a  dead  king  of  the  4th  dynasty  ;  being  another  nam?  of  Keb  or  Khufu,  Cheopa. 
The  Exodus  from  Egypt  may  have  been  an  allegory, — describing  the  soul's  return  to 
the  Promised  Land  out  of  the  sins  and  flesh  pots  of  Egypt.  The  Essenes  had  some 
such  analogous  idea. 
41 


642  THE  GHEBEB8  OF  HEBRON. 

nified  the  pneumatic  principle  of  Light  and  Life,  where  at 
one  time  he  seems  to  be  the  Highest  Life-principiuni  (Bel- 
Saturn)  at  another  his  Offspring'  (Ausfluss)  and  image  (Bel 
Mithra).  His  mysterious  Name  (Iahoh,  Iao)  points  to  him  as 
the  Principle  (the  Beginning)  of  Life. — Movers,  I.  554,  555, 
270,  269,  265.  In  the  Chaldaean  theosophy  this  Mind-per- 
ceived Intelligible  Light  is  the  Light-principle,  the  Light- 
aether,  from  which  the  souls  emanate,  and  to  which  they  re- 
turn again  purified  from  the  dross  of  sensualness  ;  they  are 
borne  up  aloft  (see,  1  Thessalonians,  iv.  17)  through  the  Media- 
tor (and  Saviour)  Bel-Mithra  who  is  called  the  Mind-perceived 
Intelligible  Sun,  logos,  and  Onlybegotten. — Movers,  I.  391, 
553.  Here,  then,  at  last  we  touch  the  Mysteries  of  the  Niko- 
laitans,  of  whom  Irenaeus,  III.  xi.  says  that  they  hold  that 
their  Christos  is  the  beginning  of  the  Onlybegotten,  but  the 
Logos  the  true  son  of  the  Onebegotten.  The  Chaldaeans 
hymn  the  '  Kronos '  (Chronos)  as  Eternal,  New,  and  Old.  The 
Younger  Kronos  has  the  same  name  as  the  Father. — Movers, 
I.  256,  265.  See  Daniel,  vii.  14 ;  Matthew,  xvii.  2.  The  trans- 
figuration is  significant  of  the  Intelligible  and  Mindperceived, 
and  the  Magi  that  Justin  Martyr  says  came  from  Arrhabia, 
probably  came  from  Yaman  (Yemen)  the  native  country  of 
myrrh  and  frankincense  (Wright's  Christianity  in  Arabia,  2) 
since  Matthew,  ii.  1,  describes  them  as  'from  the  anatolai  or 
sunrisings.'  The  Adon  died  on  the  23d  of  September,  was 
mourned  seven  days,  and  rose  on  the  eighth. — Movers,  I.  211. 
The  autumn  celebration  was  also  renewed  in  June.  When  Sol 
is  in  the  lower  signs  the  Goddess  Binah-Venah  mourns  !  For 
he  is  killed  by  a  boar  (Winter)  as  soon  as  the  days  are  short- 
ened. Kronos  had  an  Onlybegotten  Son,  of  the  same  name  as 
the  Father.— Movers,  I.  252,  265  ;  Orelli,  Sanchoniathon,  p.  36. 

Make  to  thee  Mourning  for  the  Onlybegotten. — Jeremiah,  vi.  26.  Vide 
Preller,  Gr.  Myth. ,  I.  427. 

Elxai  taught  that  there  was  the  Son  of  God  ;  but  he  knows 
nothing  of  Jesus  in  a.d.  95-100.  There  were  successive  periods 
of  Judaeo-Ebionite  Messianic  Conception.  The  Father  (r6 
dyu.9oV,  das  Urgute)  produced  the  Sun  that  is  mind-perceived, 
which  in  the  Chaldean  doctrine  is  Iao,  the  mind-perceived  Light 
and  Spiritual  Principle  of  Life. — Movers,  Phoenizier,  I.  265, 
266;  Julian,    Orat.    iv.    132.     The   Roman   Mysteries   call   Me 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        643 

Liber  (Dionysus)  the  Arabian  race  Adon  (Lord). — Ausonius, 
Ep.  30.  Why  should  they  not  adore  thee  (Krishna)  0  Great 
One,  thee  the  first  Creator,  more  important  even  than  Brahma 
himself.  O  infinite  King-  of  the  Gods ! — Thomson,  Bhagavad 
Gita,  p.  194.  The  Christos  was  the  King  of  the  Gods  in  Mat- 
thew, xxv.  34,  40;  iv.  11.  Krishna  is  crowned  with  a  diadem, 
and  in  height  touches  the  skies. — Thomson,  191,  192.  The 
Angel  who  procured  from  Parthia  the  book  for  Elchasai  was 
96  miles  high.  Like  Mithra,  the  Christos  was  born  December 
25th  ;  this  is  the  Sun.  To  the  Sun  the  Sabians  brought  as 
tribute  gold  and  incense.  The  Arabian  Magi  brought  gifts  to 
the  Christos,  gold,  frankincense  and  myrrh. — Matth.  ii.  11. 
Eastern  monachism  (owing  to  the  dualist  conception,  spirit 
and  matter)  was  on  the  Jordan,  in  the  Essaian  convents,  among 
the  Sabians,  Nabathaeans,  Ebionim,  Nazoria.  Eusebius,  H.  E. 
ii.  17,  seems  not  to  have  known  why  Philo's  Therapeutae  were 
so  called,  as  he  says  that  the  name  Christians  was  not  3Tet 
spread  to  every  place.  But  we  have  seen  that  the  Hindus  be- 
fore the  period  of  which,  we  are  speaking  had  a  sect  of  latrikoi, 
which  probably  supplied  the  name  for  the  Iessaians  of  Arabia 
and  the  Therapeutae  of  Philo,  and  the  N.  T.  Healers.  At  any 
rate,  those  in  Egypt  renounced  the  possession  of  private  prop- 
erty, like  those  in  Syria  and  Palestine,  laid  down  asceticism  as 
a  fundamental  principle  of  virtue,  and  levied  war  upon  all  the 
propensities  and  desires  of  the  body.  Just  so,  we  find,  in  Mat- 
thew, xix.  20-25.  Eusebius  declared  that  Philo  (in  De  Vita 
Contemplativa)  is  describing  only  the  religion  of  the  Chris- 
tians,— "  the  same  customs  that  are  observed  by  us  alone  at  the 
present  day."  If  Eusebius  had  given  sufficient  credit  to  Em  st- 
ern Monachism  in  India,  Babylonia,  and  among  the  Sabians  of 
Arabia,  Syria  and  Palestine,  he  might  have  truly  said  that  these 
votaries  of  "  spirit  and  matter  "  philosophy  further  east  might 
have  been  the  instructors  of  the  Essene  monaehists  and  Ies- 
saean  Ebionites  in  the  Great  Baptism  of  the  Orient.  A  bap- 
tism of  the  Ebionites  and  Nazoria  from  beyond  Jordan.1 — 
Matthew,  iv.  25.  The  Outsiders  (Icssaeans)  seem  to  have 
merged  in  the  Arabian  race,  and  in  time  (as  the  sect  extended) 
to  have  sent  out  missionary  saints,  apostoloi,  and  appointed 
episcopoi,  in  imitation  of  the  Ebionite  Overseers.     There  are 

1  And  from  all  Syria  and  Palestine.— So  Acts.  viii.  38;  x.  37,  38,  47,  48.     East  of 
the  Jordan  all  was  Arabia. — Wright,  64,  65. 


644  THE   GHEBERS   OE  HEBRON. 

three  evangels  in  Greek ;  Justin,  Matthew,  and  the  Pauline. 
Matthew's  Gospel  is  an  original  Greek  Gospel  founded  in  part 
upon  the  doctrines  of  the  Ebionite  Hebrews.  Daniel,  vii.  21 
and  the  Apokalypse,  xi.  18,  xv.  3  both  mention  the  saints. 
There  were  several  sorts  of  Ebionites.  The  larger  half  appear 
to  have  in  the  2nd  half  of  the  2nd  century  regarded  lesu  merely 
as  a  man,  Joseph's  son.  Paulus  (the  Hellenist)  takes  the  ground 
that  lesu  was  the  Christos.  Thus  there  was  a  difference  be- 
tween the  Canonical  Paulus  and  some  part  of  the  Ebionites 
on  that  point.  All  three  synoptic  evangels,  being  written  in 
Greek,  presuppose  a  prior  Aramean  status  of  whose  perhaps 
altered  condition  '  in  St.  Jerome's  time  we  know  no  more  than 
the  saint  chose  to  tell. 


1  Dunlap,  Sod,  II.  46,  47  ;  Hieronymus,  V.  445  ;  Olshausen,  87.  Since  Jew-Chris- 
tians, Markionites,  Gnostics,  etc.  unsettled  the  unity  of  the  Church,  something  had  to 
be  done  to  produce  a  United  Church ;  and  out  of  this  effort  proceeded  the  so-called 
Katholic  Church. — Olshausen,  IS,  19  ;  Dunlap,  Sod,  II.  42.  The  Son  of  Man  is  coming 
in  the  Clouds. — Dan  vii.  13.  The  Messiah  is  to  be  cut  off. — Eusebius,  Theophaneia, 
p.  cxii.;  Dan.  ix.  26  ;  Rev.  i.  7.  Daniel  had  not  yet  seen  Herod's  walls  and  forts.  The 
old  idea  of  the  Jewish  Sibyl  comes  up  again  in  Jude,  14,  who  quotes  Enoch  as  saying 
that  the  Lord  will  come  to  execute  Judgment.  But  Enoch  does  not  say  that  lesu  will 
come.  As  the  Apokalypse,  xxii.  21,  knows  Daniel  and  Henoch,  it  promises  the  ''Com- 
ing quickly  "  ;  but  this  last  Saint  must  (it  seems  to  us)  have  interpolated  or  added  the 
name  lesu  to  the  Christos  idea  in  Henoch.  According  to  Eusebius,  Theophaneia,  I.  3, 
fl,  the  Word  of  God  is  the  Maker  and  Creator  of  the  universe  (and  according  to  the 
Philonian-Ebionite  idea  of  the  Logos).  The  Divine  Logos  was  in  the  world  the  Creator 
and  Saviour  of  all. — ibid.  35,  30,  C8.  Eusebius  then  (being  bishop  of  Caesarea,  where 
the  Ebionites  were)  naturally  falls  into  dualism  (the  two  natures,  spirit  and  matter, 
like  the  Hindus,  Iatrikoi,  Iessaioi,  Ebionim  and  Christiani),  saying  that  this  all  par- 
takes of  two  natures,  the  Onsia  (the  Life  in  the  Logos. — John,  i.  2)  and  Matter. — ibid. 
30.  But  this  oriental  philosophy  as  we  have  seen  is  in  error.  There  is  no  such  thing 
known  as  Spirit,  and  as  to  proteus-like  matter,  we  know  only  the  form  it  assumes,  but 
not  its  substance.  Saturninus  held  that  the  God  of  the  Jews  was  the  Chief  of  the 
Angels,  for  whose  imperfect  laws  the  purifying  principles  of  asceticism  were  to  be  sub- 
stituted, by  which  the  Children  of  Light  were  to  be  reunited  to  the  Source  of  Light. 
The  Christos  himself  was  the  Supreme  Power  of  God,  immaterial,  incorporeal,  formless, 
but  assuming  the  semblance  of  man. — Milman,  Hist.  Chr.  New  York,  Harper,  1844,  p. 
210.  This  is  the  counterpart  of  the  description  of  Simon  Magus  (the  Samaritan)  in 
Dimcker's  ed.  of  Hippolytus,  vi.  19,  pp.  254,  250.  The  doctrine  of  the  Great  Archangel 
(Philo's  Logos)  being  born  of  a  virgin  must  have  been  considerably  later  than  the  Chal- 
dean idea  of  the  Logos  (or  Great  Archangel)  in  Revelation,  i.  10,  the  Unspoken  Mys- 
tery about  which  the  Chaldean  raved  concerning  the  God  with  Seven  Rays,  bringing 
up  the  souls  through  Him.— Julian,  Oratio  V.  172.  The  Chaldaeans  call  the  God  Iao, 
and  Sabaoth  he  is  often  called,  being  over  the  Seven  Orbits,  that  is,  the  Creator. — ■ 
Movers,  I.  550 ;  Lydus,  de  Mens.  iv.  38,  74.  Before  and  after  the  origin  of  Christian- 
ism  the  Jews  pursued  astronomy  ;  it  was  already  early  regarded  as  a  part  of  the  percep- 
tion of  God  (Gotteserkenntniss). — Fuerst,  pp.  44,  45.  Justin  Martyr  reads  Exodus, 
xxiii.  20,  21,  in  such  a  way  as  to  identify  the  Angel  of  the  Lord  with  Iesous,  formerly 


THE  GREAT  ARCHANGEL   OF   THE  EB IGNITES.        645 

Philo  says  that  the  Lord  standing-  on  the  top  of  the  ladder 
(Gen.  xxviii.  13)  is  the  Archangel  Lord.  The  Great  Power  of 
the  God  (see  Acts,  viii.  10)  was  the  Ohaldaean  Chief  Angel 
called  Gabariel  by  the  Jews  and  Sabians,  Gabar  meaning- 
Powerful,  Mighty.  Therefore  Iaqab  as  prince  of  the  angels 
has  power  with  Alohim. — Gen.  xxxii.  28.  According  to  Origen 
(in  Joann.  torn.  II.  c.  25, — Opp.  ed.  de  la  Rue,  iv.  84  ;  Lommatz, 
I.  147)  "  Iakob  at  least  then  says  :  for  he  speaking  to  us  (says) 
I  am  Iakob  and  Israel  Angel  of  God  and  ^vevfia  dpx»coV  (the 
primal  spiritus  vitae) :  and  Abraam  and  Isaak  were  created 
prior  to  every  work  ;  but  I  .  .  .  the  first-begotten  of  every 
creature  endowed  with  life  by  God.  .  .  .  And  I  Israel  am 
Archangel l  of  (the)  Lord's  Power  among  the  Sons  of  God  ;  am 
I  not  Israel,  first  Workman  ;  and  I  invoked  My  God  in  an  in- 
extinguishable Name  ! — Schurer,  II.  p.  672.  Iaqab  is,  here,  the 
Saturn-Angel,  who  stands  in  the  presence  of  God. — Luke,  i. 

called  AusSs  ;  and  says  that  the  name  of  Him  that  said  to  Moses  "For  my  Name  is  in 
him  "  is  Iesous. — Justin,  p.  84.  It  makes  no  difference  that  Justin's  argument  is  un- 
sound. It  is  a  sign  of  the  time  in  which  he  lived,  that  men  could  draw  any  inferences 
they  pleased  from  the  Jewish  Scriptures,  and  find  followers.  But  that  Daniel's  proph- 
ecy lay  at  the  root  of  the  Messianic  theory  is  shown  by  Justin  when  he  says  that  the 
words  "like  a  son  of  man  "  mean  appearing  and  being  born  man,  and  that  he  plainly  is 
not  born  from  human  seed.  This  is  a  tolerably  sensible  inference  on  the  part  of  Jus- 
tin, p.  85.  He  could  not  well  escape  it.  Justin,  contra  Trypho,  p.  97,  speaks  of  "hon- 
oring that  Angel  (God  being  willing)  who  is  loved  by  the  Lord  Himself  and  God."  We 
are  compelled  in  this  Angel  to  recognise  the  Archangel  of  the  Ebionites  mentioned  by 
Epiphanius,  the  Great  Archangel.  And  that  we  still  have  to  do  with  Iessaean  Ebion- 
ites, followers  of  the  Nazorine  Essenes,  Justin,  contra  Trypho,  p.  89,  shows,  saying: 
They  shall  not  marry  nor  be  given  in  marriage,  but  will  be  as  angels,  being  children  of 
the  God  of  the  Resurrection.— Matthew,  xxii.  30;  so  xix.  12.  Justin  seems  to  regard 
all  parts  of  the  Old  Testament  as  prophecies  and  as  to  be  interpreted  to  suit  his  pur- 
pose. But  he  connects  Herod  with  Ptolemy  Philadelphus  (or  Philometor)  in  regard  to 
the  Septuagint  ;  which  is  inaccurate. — Justin,  p.  140. 

1  Here  we  have  Philo's  Great  Archangel  with  many  names. — Philo,  Confus.  Ling. 
14,  27,  28.  The  Logos  according  to  Philo,  is  the  Great  Archangel,  the  Oldest  Angel, 
and  he  who  sees  Israel. — ibid.  28.  For  that  which  is  above  the  Powers  is  understood 
to  be  superior,  not  in  existence  only,  but  the  '  Power '  of  This  (Tou'tou  SuVa/ius  ik,  >j  effipce) 
which  made  and  arranged  all  things  has  been  truly  called  God  and  contains  all  things 
and  pervades  through  the  parts  of  the  whole.  But  that  which  is  divine  arid  unseen  and 
everywhere  incomprehensible  is  seen  and  comprehended  nowhere  according  to  truth. 
'O  5e  (TTds  e'yii  n-pb  toC  ere  (Exodus,  xvii.  6),  but  when  he  says  "I  am  he  who  stands  before 
thee"  he  appears  (Sokw>0  to  be  shown  and  grasped,  before  all  shewing  and  appearance 
surpassing  all  things  that  have  come  into  being.— Philo,  ib.  27.  Philo  is  a  Docetic 
Gnostic,  one  of  the  Doketae.  As  to  the  passage  in  Exodus,  xvii.  6,  "  Lo,  I  stand  be- 
fore thee,"  Simon  Magus  is  said  to  have  claimed,  as  the  "Great  Power,"  to  be  the 
"  Standing  One."  Thus  Philo,  Simon  Magus,  the  passage  from  Origen  and  that  from 
Epiphanius  all  testify  to  One  Great  Archangel,  Gabriel  of  the  Nazoria  and  Ebionites  or 
lessaians.     Philo  is  dated  from  ».c.  16  to  a.d.  GO. 


646  THE  GHEBERS   OF  HEBRON. 

19.  But,  as  Logos  -  angel  or  Angel  -  Logos,  he,  like  Osiris, 
(Asar-El,  the  Angel  of  Fire,  and  Gabarel),  enters  the  moon ;  at 
least,  Gabarael  is  Lunar  Angel.  Now  of  no  one  but  the  Great 
Chaklaean  Angel  (who  in  the  gnosis  took  the  place  of  the 
Logos)  could  it  have  been  asserted  that  he  produced  the 
spotted  and  ring-streaked  cattle  mentioned  in  Genesis,  xxx. 
37-39.  Moreover  Genesis,  vii.  2,  4,  has  the  Sabian  Sacred 
Number  Seven,  thus  indicating  that  Babylon,  Jerusalem  and 
the  trans  Jordan  region  were  all  Sabians  together,  like  the  rest 
of  the  Arabs.  Compare  Rev.  i.  4 ;  v.  6 ;  Numbers,  xxiii.  1 ;  2 
Kings,  xxiii.  5.  Reuben,  Gad,  and  all  the  Azarielites  (Numb, 
viii.  2 ;  xxvi.  31)  recognized  the  Sabian  Sacred  Numbers 
Seven  and  Twelve.  In  the  end  of  the  first  century  of  our  era 
the  Book  of  Elxai  (Elchasi)  was  known,  in  connection  with  the 
names  Sobiai,  Parthia  and  the  Ebionites.  These  last  used  his 
Book ;  so  that  in  the  reign  of  Trajan  1  (if  not  earlier)  the  Ies- 
saians  and  perhaps  the  Ebionites  may  be  regarded  as  Elcha- 
sites.  Across  the  Jordan  this  Book  had  a  great  run  among  the 
sects  there  ;  and  the  word  Sobiai  itself  is  only  another  way  of 
spelling  Sabian,  the  a  being  pronounced  o. 

Rabbi  Idit  recognized  Metatron  as  the  Great  Archangel  in 
whom  is  the  'Name  '  of  God  and  who  can  pardon  transgressions, 
(therefore,  the  Angel  whom  Paul  calls  Christ) ;  but  says  that 
Metatron  is  not  to  be  confounded  with  God,  and  we  may  not 
even  accept  him  as  a  mediator. — Ernest  de  Bunsen,  Angel- 
Messiah,  303.     This  reminds  us  of  the  Ebionite  opinion. 

The  Lord  said  unto  my  Lord  (Adonai). — Psalm,  ex.  1. 

Philo,  too,  mentions  the  Archangelic  and  most  Ancient  Lo- 
gos (Quis  Heres,  42),  the  Archangel  Lord  (On  Dreams,  I.  25, 
41),  the  Angel  the  Logos  of  God  (On  Fugitives,  1,  18),  the 
'  Kingly  Power  '  of  God  (ibid.  18),  the  invincible  power  of  the 
Saviour  (On  Change  of  Scripture  Names,  37),  God  our  Saviour 
(On  Joseph,  32  ;  see  Isaiah's  "  Saviour  Angel."— Isa.  lxiii.  8,  9). 
From  all  that  we  have  mentioned  it  appears  that  Kabar  was  a 
predicate  of  Kronos  (Saturn)  who  was  called  Keb  ;  that  accord- 
ing to  euhemerism  Keb  had  been  a  man,  Iaqab ;  but,  accord- 
ing to  angelology,  Akibeel  and  Archangel  Logos,  Gabariel  or 
Abel  Ziua  beyond  the  Jordan,  the  Magna  Virtus  Dei  in  the 

1  The  Jews  of  Philo's  time  (and  therefore  the  Ebionites)  adhered  to  the  Law  of 
Moses.— Philo,  SS.  Abelis  and  Cain,  38. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        647 

estimation  of  Simon  Magus,  "  the  Son  of  the  Man  "  Angel 
Iesna,  and  the  (Great)  King  in  the  Gospel  of  Matthew.  "  For 
it  was  necessary  that  the  (man)  sanctified  to  the  Father  of  the 
universe  should  use  (the)  Son1  as  an  Advocate  the  most  perfect 
in  rank,  both  for  amnesty  (forgiveness)  of  sins  and  an  abun- 
dance of  unlimited  blessings." — Philo,  Yita  Mosis,  III.  14. 
Philo  here  comes  quite  up  to  the  Ebionite  standard  of  the 
Great  Archangel  as  the  Son  of  the  God  and  the  Saviour  Angel 
who  stands  in  the  sight  of  God  (Isaiah,  lxiii.  8,  9  ;  Luke, 
i.  19),  and  Simon  Magus's  "  Power  of  God,"  which  is  called 
"  the  Great  Power." — Acts,  viii.  10.  The  Hebrew  Life-God 
placed  his  tabernacle  in  the  sun. — Vulgate  Psalm,  xix.  4. 
Wherever  the  Semite  planted  himself,  the  Sun-god  was  wor- 
shipped under  some  form  or  name.2 — Sayce,  Hibbert  Lectures, 
p.  170.  The  Shekinah  is  the  Holy  Ghost  and  God.  It  is  also 
called  Adonai.  The  Angel  Eedeemer  is  the  Shekinah,  and 
Metatron  3  is  the  Angel  of  the  Shekinah.  The  Shekinah  is  the 
Word,  the  Messias.4  Metatron  is  most  absolutely  the  very 
Shekinah,  and  the  Shekinah  is  called  "Metatron  Iahouae"5  for 
he  is  the  Crown  of  the  ten  Sephiroth.6  Mithra  is  the  Chief 
Watcher  over  all  souls7  ordained  by  Ahura  Masda.  This 
makes  Mithra  the  Angel  Iesua,  the  Saviour.— Isaiah,  lxiii.  9. 
In  the  Kik  Veda  the  stars  are  the  lights  of  the  pious  who  go 
to  heaven.  The  Angel-King  Mithra  is  the  Angel-King  Metat- 
ron.—Movers,  I.  390.  Metatron  is  the  Angel  Iesua.— Boden- 
schatz,  Kirchliche  Verfassung  d.  Iuden,  II.  190.  When  one 
dies,  we  are  as  stars  in  the  air. — Aristophanes,  Eirene,  772. 
Philo  says  that  when  Moses  speaks  of  the  Sun  he  means  the 
Divine  Word,  the  model  of  the  visible  sun.8    The  God  who 

stands  for  the  Word  is  superior  to  every  rational  nature. 

Philo,  to  Genesis,  i.  27. 

1  Compare  Luke,  i.  35,  47. 

-  Compare  the  solar  names  Gebal,  Kephalos,  Keb,  Akibeel,  Achbal. 

;)  Mettron,  Jlitra. 

4  Xork,  Rabbin.  Quellen,  xxii.  xxxi.  xxxii.  ;  Sohar  to  Exodus,  fol.  4S,  122,  123, 
124;  Sur  enhusius,  hamashveh,  7H>;  Meuschen,  Nov.  Test.  Grace,  736;  Dun  lap,  Sod, 
II.  72;  Rodenschatz,  III.  3*,  39,  40. 

5  Jehovah's  Throne-angel.  In  the  conflict  between  Good  (Abel)  and  I'M],  Kin 
(see  QinaA,  a  town  in  Edom.— Joshua,  xv.  22)  represents  the  Qain  (Cain)  of  Edom 
and  Saue  (or  Esau). 

8  Gfrfirer,  I.  30G,  321  ;  Tikunc  Sohav,  7:!  1). 

'  Jesht  Mithra.  2(1. 

1  Philo,  On  Dreams,  15,  10. 


G4S  THE  GHEBERS  OF  HEBRON. 

Hermes,  Logos  that  is  sent  from  God. — Justin  Martyr,  Apol.  I.  68.  Also 
Plutarch,  Iside,  54. 

This  is  Metatron,  prepared  a  condiment  for  the  body  in  houses  of  the 
buried  — Sohar,  I.  77.  col.  2.    Sulzbach. 

Skin  for  skin,  all  that  a  man  has  he  will  give  for  his  soul. — Job,  ii.  4. 

The  Angel  Iesua  is  placed  over  the  Death-angel,  to  whom  he 
daily  gives  the  order  whom  to  kill. — Bodenschatz,  Kirchliche 
Verfassung  d.  Juden,  II.  192 ;  Pesichta  echa  rabbati,  fol.  289, 
col.  4 ;  Jalkut  rubeni  num.  13.  under  the  title  Metatron ;  Sohar 
chadasch,  fol.  44,  col.  1.  He  is  Chief  of  the  Angels,  a  King  of 
all  Angels. — Bodenschatz,  II.  192 ;  Sohar  to  Deuteron.,  fol. 
137,  col.  4.  Satan,  Qin,  Esau  (Asu),  Sammael  (Shemal,  Ish- 
mael)  are  the  Evil  names  of  the  Evil  Principle  (the  Evil  Power 
of  the  Sun  in  the  two  solstices),  which  in  Winter  is  the  Power  of 
Darkness  and  Death.  But  the  Scripture  of  Moses  appears  to 
look  for  Evil  chiefly  at  the  hands  of  the  Ishmaelites  and  the 
Idumeans  of  the  two  localities,  Qinah  (Joshua,  xv.  21,  22)  in 
Edom  and  Saue  (Gen.  xiv.  17)  which  is  in  Esau.  The  names  of 
the  districts  and  towns  suggested  the  Patriarchal  names  to  the 
Jerusalem  scribe.  Letters  were  used  to  mystify  and  deceive 
the  unlearned,  as  to  truth  and  faith.  Such  are  political  meth- 
ods now,  through  the  papers. 

Metatron  the  Throneangel,  called  King  and  Angel  Iesua, 
Saviour  of  souls,  holds  in  his  hand  the  Seven  Planets  repre- 
sented in  Jewish  symbolism  by  the  seven-lamps  of  the  Sacred 
Candlestick  in  the  Holy  of  holies,  which  Titus  carried  from 
the  burning  Temple.  The  Angel  Mettron  (Metatron)  plays  a 
very  great  part  in  the  Kabbalist  system.  It  is  he  that  has  the 
dominion  over  the  visible  world ;  he  rules  over  all  spheres 
hanging  in  space,  over  all  planets  and  heavenly  bodies,  as  well 
as  over  the  angels  who  lead  them  ;  for  over  him  are  only  the 
Intelligible  forms  of  the  Divine  Being,  and  are  so  far  purely 
spiritual,  that  they  cannot  immediately  exert  an  influence  upon 
material  things.  Among  some  Tanaim  (the  oldest  theologians 
of  Judaism)  a  certain  religious  philosophy,  religious  meta- 
physic,  was  secretly  taught.  The  42  letters  contain  the  names 
of  the  ten  sephiroth.  Since  this  way  of  conceiving  God  was 
sei^arated  from  the  common  belief  by  a  deep  cleft  we  will 
naturally  find  all  measures  of  foresight  taken  not  to  allow  it  to 
be  spread  outside  the  circle  of  the  initiated.  The  prohibition 
to   communicate    incautiously  the  mysteries  of  the   Creation 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        649 

and  of  the  Mercaba  is  therefore  older  than  the  book  which 
contains  them.  We  know  not  the  author  of  those  words;  only 
this  is  still  more  evidence  of  their  high  antiquity.  Maimo- 
nides  uses  the  expression :  "  They  whose  memory  be  blessed, 
have  said."  The  doctrine  must  have  preceded  the  law  which 
prohibits  its  publication.  It  must  have  been  previous]}'  known, 
it  must  have  won  a  certain  consideration  before  they  observed 
how  dangerous  would  be  the  spread  thereof  among  the  learned 
and  teachers  of  Israel,  not  to  mention  the  people.  Therefore 
we  can  carry  it  back,  without  much  risk,  at  least  as  far  as  the 
end  of  the  first  century  of  the  Christian  era.  This  is  jnst 
exactly  the  time  in  which  11.  Akiba  and  R.  Simon  ben  Iochai 
lived,  who  passed  generally  for  the  authors  of  the  weightiest 
and  most  famous  works  of  the  Kabbala.  In  this  period  also 
falls  R.  lose  from  Zipporis,  whom  the  Idra  Rabba,  one  of  the 
oldest  and  most  remarkable  pieces  of  the  Sohar  counts  among 
the  most  trusted  friends,  the  most  zealous  students  of  R.  Simon 
ben  Iochai. — Ad.  Gellinek's  translation  of  A.  Franck,  Die  Kab- 
bala, pp.  43-48.  The  oriental  wise  men  concealed  many  things 
in  mystery  in  such  a  way  as  to  imply  something  different  from 
what  is  said. — Josephus,  Ant.  Preface;  Origen  contra  Cels.  i.; 
Sohar,  III.  152;  Franck  (Gelinek,  German  transl.)  119,  121; 
Dunlap,  Sod,  I.  175,  176.  Iesua  was  the  Throne-Angel  Meta- 
tron,  the  Saviour  Angel. — Bodenschatz,  Kirchl.  Verf.  d.  Juden, 
II.  191.  Rev.  i.  13,  gives  the  figure,  seven  golden  lamp-stands 
each  holding  one  light,  and  in  the  centre  of  the  seven  lights 
(candelabra)  as  if  a  son  of  man  clothed  with  a  long  garment 
reaching  to  the  feet  and  girt  with  a  golden  girdle  under  the 
breasts.  His  face  was  as  the  Sun  in  his  power,  and  he  held  in 
his  right  hand  Seven  Stars!  This  is  the  Chaldaean  Seven- 
rayed  God,  the  Hidden,  Concealed,  Mysterious  Iao,  the  Sabaoth 
of  Chaldaeans  and  Jews,  he  raises  up  the  souls  to  the  mind- 
perceived  world  on  high.  The  Candlestick  with  its  7  lamps 
was  his  symbol  in  the  Jerusalem  Temple ;  but  the  First  Cause, 
the  Father,  is  unrevealed,  regarded  as  the  NO  Thing. — See 
Matthew,  xi.  27.  The  mysterious  God  of  the  seven  rays  was 
always  regarded  as  kept  Concealed,  until  he  comes  as  the  final 
Judge  of  the  world.— Dan.  vii.  13,  14 ;  Henoch,  48.  G ;  G9,  27, 
29.  Daniel  describes  him  so  that  the  Jewish  writers  have,  in 
the  first  century  of  our  era,  regarded  him  as  their  Messiah. 
He  is  the  first  and  the  last,  and  the  rabbis  recognised  his  pre- 


650  THE  GHEBERS  OF  HEBRON. 

ceding  existence.  He  holds  the  keys  of  death,  and  of  hell.—' 
Rev.  i.  18  ;  iii.  7 ;  Bodenschatz,  K.  V.  II.  191,  192.  He  is  so 
credited  (as  Logos)  in  Rev.  xix.  13-17,  xx.  11-15 ;  Matthew, 
xxv.  31-33,  41.  He  is  here  called  the  King;  but  in  Matth.  iv. 
11  the  angels  treat  him  as  their  King:  as  the  Sohar  says, 
Metatron  Malach  Malka  nialachim  ;  Metatron  Angel  King  of 
angels.  Here  we  find  the  Kabbalah-tradition  of  the  Jews  the 
foundation  of  Gospel  theology.  Metatron  is  the  Oldest  Angel, 
he  stands  before  the  Throne  of  God  to  which  he  leads  the 
souls  of  the  just  from  the  houses  of  burial.  The  Sohar,  I.  77. 
col.  1,  declares  Abrahm's  servant,  the  Ancient  of  his  house,  to 
be  the  divine  Angel  Metatron,  who  will  do  wonders  for  the 
body  in  Jewish  houses  of  burial,  when  he  comes  as  Angel-king 
or  Messiah.1  Metatron  is  the  Shekinah.2  Metatron  is  Adam 
Kadmon.3 

Metatron  is  the  identical  Sliecliinali,  and  the  Shechinah  is  called  Ia'hoh's 
Metatron,  because  it  is  the  Crown  of  the  ten  sephiroth. — Tikkune  Sohar, 
73  b.4 

The  tree  of  life,  out  of  which  the  staff  of  Mse,  Moses,  was  made 
belonged  in  common  to  Metatron  (the  Messias)  and  Samael 
whom  the  Rabbins  called  the  Old  Serpent.  Consequently, 
Adam  Kadmon  (Hermes,  Kadmus)  was  identical  with  the 
Serpent-Spirit,  Hermione,  and  on  the  staff  of  Hermes,  Kadmus 
and  Hermione  as  serpent-spirits  became  united.  Adam  Kad- 
mon was  two-sexed;  and  the  Sohar,  I.  fol.  4.  col.  2,  gives 
Adam  primus  two  faces.5  The  serpent  was  regarded  as  a 
"  great  mystery."  But  the  serpent  around  the  tree  of  life  sym- 
bolised the  logos,  which  under  the  influence  of  apples,  or 
pomegranates,  seems  to  have  been  supposed  to  separate  into 
the  Sun-serpent  (Chadam,  Adam-Kadmon,  Kadmus)  and  the 
female  serpent  (Eua,  Evia,  Hermione).  Now  the  Sun  had 
his  sacti,  who  is  the  female  Sun  (Sonne,  Asana)  Minerva  or 
Luna,  into  whom  the  Logos  was  said  to  have  entered.     She 

1  Compare  the  Resurrection  mentioned  in  Matthew,  xxvii.  52,  where  the  bodies  of 
the  hagioi  arose  and  returned  to  the  holy  city. 

2  The  Tikkune  Sohar,  73  b. 

3  Nork,  Biblical  Mythology,  II.  p.  281  ;  quotes  Ialkut  Chadash,  fol.  10.  col.  1. 
i  Gfriirer,  I.  121. 

5  Compare  the  hermaphrodite  character  of  Venus.  See  Inman,  vol.  I.  plate  III. 
figures  3,  4;  p.  119,  figure  21;  ibid.  vol.  II.  plates  ii.  iv. ;  Greene,  Blazing  Star,  79; 
plate. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        (551 

certainly  is  called  Mene,  and,  in  her,  Osiris  (the  logos)  was 
represented  at  the  Egyptian  festival  of  the  Pamylia.  Kadmon 
means  the  Old,  the  Ancestor,  the  principium  creaturarum  ; 
compare  the  Sohar,  when  it  calls  Metatron  Senior}  Gabriel  is 
Hermes,  and  Hermes  is  Metatron,  Michael  and  the  Logos,  for 
Philo  calls  the  Logos  the  Oldest  of  the  angels  of  God. 
Hermes  leads  the  souls  as  psuchopompos,  Metatron  is  con- 
joined (as  Messiah)  to  the  body  in  the  houses  of  burial  (Sohar, 
I.  fol.  77.  col.  1,  2),  both  are  Angels  of  the  Resurrection, 
Michael  is  Merkury,  and  is  called  Kadmiel,-  Merkury  raises 
the  souls  of  those  that  sleep,  Hermes  in  the  Samothrakians 
Mysteries  was  called  Kadmiel,  and  the  Angel  Metatron  was 
called  Iesua  by  the  Rabbins. — Bodenschatz,  II.  191. 

The  ten  sephiroth  are  10  spheres  ;  by  adding  a  unit  and  a 
duad  to  the  number  seven,  ten  would  result.  Philonian  gnosis 
mentions  the  Seven  Circles. 

There  are  some  who  assert  that  the  centre  among  the  Seven  Circles  of  heaven 
is  the  Tree  of  life.3  But  others  say  that  the  Tree  of  life  is  the  Sun,  since  he  is 
nearly  the  centre  among  the  planets  and  Cause  of  the  times,  and  through  him 
all  things  are  brought  to  life.— Philo  Judaeus,  Quaest.  et  Solut.  I.  10. 


1  Nork,  Biblical  Mythology,  II.  280  ff. 

*Nork,  Biblical  Myth.  II.  270.  Comp.  1  Thessalon.  iv.  16,  17.  This  is  the  Arch- 
angel Metatron-Iesua,  the  Angel-Saviour.  In  Philo  Judaeus,  Quis  Heres,  p.  346,  we 
find  the  Logos  (the  Word)  standing  as  Mediator  between  God  and  man  ;  this  is  the 
Great  Archangel,  the  Oldest  of  the  Angels,  Metatron  or  Mithra.  He  raises  the  souls 
up  to  the  Intelligible  World,  and  is  their  Saviour.  Here  we  come  upon  the  Chaldaean 
Source  of  the  Soter,  the  Salvator,  of  both  Philo  and  Saturninus.  Irenaeus,  I.  xxii. 
does  not  tell  us  where  Saturninus  and  Kerinthus  got  their  Christos-Salvator.  It  came 
from  where  John  derived  his  Mithrabaptism,  from  beyond  Jordan,  near  the  Euphrates, 
where  the  God  of  the  7  rays  was  adored  as  the  Second  God  (as  Philo  calls  him).  But 
this  too  is  gnosis  ;  and  the  first  Christians  were  gnostics.  Philo,  Quis  Heres,  p.  346, 
calls  the  Logos  "  a  suppliant  for  the  mortal,  anxious  always  for  the  immortal."  Philo, 
Quis  Her.  p.  342  (ed.  Paris,  1552),  says  that  the  sun  is  a  copy  (symbol)  of  eternity. 
Hence  it  is  the  symbol  of  the  Logos. — John,  i.  1 ;  Proverbs,  viii.  22-30.  The  timeless 
and  nameless  One  at  the  head  of  the  Babylonian  Theogony  is  known  as  the  Ancient  of 
days.  Belitan,  the  Allfather,  now  a  being  of  Light,  then  time  without  beginning,  and 
here  the  Older  Unrevealed  Bel  who  after  three  cosmogonial  periods  is  followed  by  the 
Creator  Bel  that  reveals  himself  in  human  form,  reigns  in  the  Babel  he  built,  and 
leaves  behind  him  to  the  Chaldeans  his  written  law.  The  Powers  are  the  mind  per- 
ceived entities.  The  Sidonians  put  first  the  Chronos  as  the  Babylonians  did  the  Un- 
spoken, Concealed  and  Unknown  God.  The  deities  were  active  with  Bel  before  the 
Demiurg  created  the  7  Planets.  From  Apason  and  the  Mother  of  the  Gods  (Enah. — 
Gen.  iii.  20)  an  Onlybegotten  is  born. — Movers,  I.  275-277,  544.  This  is  gnosis.  The 
Codex  Nazoria,  II.  304,  305,  has  the  Aeons. 

3  The  SUN,  or  solar  source. 


652  THE   GHEBERS  OF  HEBRON. 

Certain  things,  says  Origen,  are  interpreted  on  celestial  circles  ' 
inscribed  on  the  top,  as  well  other  (circles)  as  these  two  in 
particular,  the  Greater  one  and  the  lesser  one,  (inscribed  as) 
belonging  to  the  Son  and  the  Father.  We  have  indeed  found 
in  this  diagram  a  greater  circle  and  a  smaller  one  in  whose 
diameter  was  inscribed  "  Father  and  Son."  And  between  the 
greater  (in  which  the  lesser  was  included)  and  a  double  circle 
composed  of  a  yellow  exterior  and  a  coerulean  interior  there 
came  in  between,  as  it  were,  a  sceptre  ~  in  the  form  of  an  axe  : 
and  on  the  top  the  little  circle  joins  with  the  other  one  of  the 
two  prior,  that  is,  with  the  greater  circle,  with  an  inscription 
of  love  ;  but,  below,  with  the  same  circle  another  joins  with 
the  inscription,  "  to  life"  :  but  in  the  second  circle  that  con- 
tained two  other  circles  there  was  also  another  figure  in  the 
shape  of  a  rhombus,  with  this  inscription  :  Sapientiae  pro- 
vidential And  between  their  common  section  there  was  a 
circle,  and  on  it  was  inscribed  :  Intellectus.4  Here  we  have  in 
Origen  (contra  Celsum)  vol.  II.  p.  497,  the  first  of  the  spheroth 
of  the  Kabbala  ;  since  we  find  Chachamah  in  Sapientia  and 
Binah  in  Intellectus.  The  Crown  contains  the  two  sephiroth, 
the  Father  and  the  Mother. 

Servator  noster  ac  Dominus  Dei  verbum. — Origen,  contra  Celsum,  vi. 

Origen,  II.  p.  503,  Contra  Cels.  vi.  says,  If  Celsus  shall  have 
asked  us  how  we  can  think  that  we  know  God  and  through 
him  obtain  Salvation,  we  will  reply  that  the  Word  (Logos)  of 
the  God  is  able,  when  he  has  come,  to  those  that  seek  himself 
and  expect  his  Advent,  to  reveal  the  Father,  who  cannot  be 
perceived  except  through  the  preceding  Advent  of  the  Son. 
For  who  other  is  able  to  save  and  bring  the  human  soul  to  God 
best  and  greatest  than  God  the  Word,  who,  although  he  was 
in  the  Beginning  with  the  God,  became  flesh,  etc.  !  We  see 
here  Salvation  of  the  soul  was  what  the  Jews  and  Christians 
were  after.  Thus  the  Jews  had  the  Saviour  Angel  (named 
Iesoua,  in  Greek  Iesous)  y^  who  every  night  brought  the  souls 
of  the  Rabbis  into  the  heaven. — Bodenschatz,  II.  191, 192.     He 

1  Sephiroth. 

2  King. —Matthew,  xxv.  31,  34. 

3  the  providence  of  Wisdom. 

4  Intelligence,  or  Intellect,  the  feminine  sephira.  Here  we  have  the  gnosis  in  the 
Tradition. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        653 

was  also  called  Metatron,  Throneangel.  The  Christians  then 
had  adopted  the  Jewish  Messiah,  as  Saviour  of  the  souls. 
What  then  shall  we  say  when  we  turn  back  to  Contra  Celsum 
v.  where  it  is  mentioned  :  "  It  is  good  to  conceal  the  Mystery 
of  the  King."  Great  is  the  Mystery  of  that  Divinity. — 1  Tim. 
iii.  16.  Instead  of  Metatron,  Luke,  i.  19,  lets  Gabriel  (the  Abel 
Ziua  of  the  Nazoiia)  appear  as  the  Presence  Angel. 

Gabriel  is  represented  as  a  King,  majestic  in  appearance, 
having  a  sceptre  in  his  hand.1  He  is  the  Angel  of  thunder 
and  the  ripening  of  the  fruits.'  Being  the  Angel  of  fire,  birth 
and  life,5  he  could  either  baptize  with  fire,  infuse  the  "  vital 
fire  "  into  them,  or  burn  them  up  entirely.  This  view  of  the 
matter  impressed  the  Baptist,  Iessaians  and  the  Nazarenes.' 

In  the  beginning,  the  will  of  the  King  was  carving  forms  in  highest  purity, 
light  of  power  going  out,  the  centre  of  the  concealed  that  are  concealed. — The 
Sohar,  I.  1. 

The  King  himself  is  the  innermost  light  of  all.6 — Idra  Suta,  9. 

The  Messiah  dwells  in  the  5th  house  of  the  Garden  of  Eden. — Beresith 
Rabba,  to  Genesis,  ii.  9. 

To  this  Paul  refers,  when  he  says : 

Your  life  is  hidden  with  the  Messiah  in  God  :  speaking  of  the  mystery  of 
the  Messiah.6 

The  King  Messiah  goes  out  from  the  Garden  of  Eden  (or  Adan).— Sohar,  II. 
fol.  11. 

Apollo  is  the  King,7  the  Son  of  Dios.8  The  Sun  had  the  mystic 
surname  Ies.9— Mankind,  p.  580.     The  Mikroprosopos  (Short 

1  Mrs.  Jameson,  Sacred  Art,  I.  11!),  122,  126. 

-  Bodonschatz,  Kirchliche  Verfassung  d.  Jnden,  III.  160 ;  Talmud,  Sanh.  fol.  95, 
col.  2. 

3  Nork,  Rabbin.  Quellen,  p.  402 ;  Bodenschatz,  III.  160 ;  Eisenmenger,  I.  370 ; 
Dunlap,  Sod,  II.  p.  58. 

4  Matthew,  iii.  10 ;  Sod,  II.  p.  xxiv. 
■>  The  Sohar,  II.  fol.  3.  col.  3. 

6  Acts,  xvii.  23 ;  Coloss.  iii.  3 ;  iv.  3 ;  Dnnlap,  Sod,  II.  p.  70.  The  Sohar,  I.  fol.  4. 
col.  2,  gives  to  the  first  Adam  2  faces  ;  which  connects  him  with  Mithra,  Dionysus, 
Anos  and  Ianus.  Genesis  has  the  dual  Adam  Kadmon  of  the  Kabbalah,  and  the  Tal- 
mud has  him  also,  according  to  Ioel,  Medrash  hasohar,  367. 

7  Homer,  Iliad,  vii.  37 ;  ix.  559,  560. 

8  ibid.  vii.  37. 

9  The  three  letters  lea  make  the  number  60S.  The  Sun  (Dionysus)  has  the  mystic 
surname  of  Bacchus,  l£s,  which  has  been  lengthened  into  Iesoua  (ISsous).  These  cele- 
brated letters  (says  the  Baliol  College  author  of  'Mankind,'  p.  580)  are  written  in  Roman 
letters  on  our  pulpit  cloths,  in  Greek  letters  on  the  inside  of  the  roof  of  the  Cathedral 


654  TEE  GEEBERS  OF  HEBRON. 

Face)  is  the  Son  of  the  Father,  and  Seir  Anpin  is  called  King. 
— Kabbala  Denudata,  II.  355,  375,  391 ;  So  Matthew,  xxv.  34. 
Seir  Anpin  is  the  Sun. 

Landauer  *  reminds  us  that  just  the  ideas  of  the  Sohar  which 
now  appear  to  be  Christian  go  to  prove  the  high  antiquity  of 
its  doctrines.  For  those  so  called  Christian  ideas  must  spring 
from  a  time  in  which  they  had  not  this  Christian  meaning-  but 
belonged,  together  with  others  that  we  now  call  Jewish,  to  the 
Jewish  Secret  Doctrine  whence  they  most  probably  passed  over 
into  Christianity,  first  by  the  agency  of  Jesus  (?)  and  the  Apos- 
tles, as,  for  example,  the  doctrine  of  the  Trinity  and  the  Lo- 
gos, the  theory  of  the  Atonement,  the  dogma  of  inherited  sin, 
the  designation  of  the  Messias  as  heaven's  bread,  the  Easter 
Lamb  as  his  symbol,  &c.  These  and  similar  doctrines  cannot 
have  been  first  written  down  by  a  Jew  of  the  time  of  Christian- 
ity, but  must  have  belonged  to  a  period  when  united  with  other 
doctrines  of  the  Kabbalah  they  had  no  particular  weight,  only 
a  speculative  importance,  and  had  not  yet  been  taken  up  and 
employed  by  onejmrty  exclusively.  The  Jew  who  should  have 
written  them  out  for  the  first  time  at  a  late  period,  in  the  Mid- 
dle Ages,  as  is  often  asserted,  must  have  either  known  or  not 
known  the  New  Testament  and  the  Christian  theology.  In  the 
first  case,  it  would  be  nonsensical  to  suppose  that  a  Jew  in  a 
time  of  mutual  hatred  and  obscure  intolerance  used  the  doc- 
trines of  Christianity  for  the  explanation  of  the  Pentateuch. 
In  the  second  case,  however,  an  accidental  agreement  in  ideas, 
between  the  Sohar  and  New  Testament,  to  the  extent  that  really 
exists,  would  be  impossible  to  explain.  The  author  of  the 
Sohar  could  not  have  been  secretly  a  Christian  and  applied 
intentionally  the  doctrines  of  Christianity  to  the  Books  of 
Moses ;  for  the  Sohar  says  :  "  Only  the  people  Israel,  which 
carries  on  itself  the  holy  sign  of  circumcision,  is  from  God  ; 
all  other  folks,  that  have  not  this  mark,  come  from  the  side  of 
impurity.  You  must  not  connect  yourselves  with  them,  not 
converse  with  them  about  the  word  of  God  and  generally  tell 
them  nothing  of  the  Law.  When  one  gives  to  an  uncircum- 
cised  even  but  a  little  letter  (an  iota)  of  the  Law,  it  is  as  if  he 

at  St.  Albans,  and  in  every  kind  of  letters  on  the  churches  in  Italy.  This  number,  60S, 
is  one  of  the  cycles.  Solera  te  Latinm  vocat,  quod  solus  honore. — Capella.  The  sun, 
says  Philo,  is  the  emblem  of  the  Logos. 

'  Wesen  und  Form  des  Pentateuch,  p.  92. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        655 

destroys  the  world."  Did  the  author  of  the  Sohar  here  wish  to 
christianize  ?  But  if  you  put  the  doctrines  contained  in  the 
Sohar  in  a  period  when  what  is  now  called  Christian  was  still 
mingled  up  together  with  the  Jewish  Messianism  and  first  in 
the  course  of  time  separated  into  two  directions,  all  this  is 
conceivable. 

\Yhere  Messianism  goes  back  a  hundred  years,  perhaps, 
prior  to  the  Christian  era  and  faith  in  the  expectation  of  a 
Messiah's  Coming  is  intensified  by  Jewish  sufferings  at  the 
hands  of  Rome,  the  feelings  that  necessity  aroused  made  at 
last  a  public  impression  in  Syria  and  beyond  the  Jordan  so 
strong  that  individuals  could  bank  upon  it  as  something  re- 
liable, not  likely  to  change.  It  mattered  not  much  from  a.i>. 
70  to  137  who  or  what  the  form  in  which  the  Messiah  was 
to  come.  He  was  expected !  Even  Barcocheba  might  be  the 
destined  leader  of  Messianic  insurrection  against  the  Gentiles. 
This  positive  feeling  afforded  an  opportunity  for  cooler  heads 
to  derive  some  notoriety  or  other  advantage.  The  words  (in 
Rev.  xxii.)  "  I  come  quickly,"  explain  the  situation  from  An- 
tioch  to  Idumaea  and  Babylon,  it  was  the  '  war  cry '  of  the  Mes- 
siah !  But,  as  all  things  on  earth  change  in  time,  it  was  nec- 
essary to  keep  up  the  fire  lest  the  flame  die  out.  Hadrian  did 
something  in  that  line  between  132  and  138.  But  he  left  little 
more  to  keep  up  the  fire  of  Jordan  indignation.  After  his 
death,  however,  there  being  only  Messianism  left  to  keep  com- 
pany with  the  ruin  of  Judaea,  it  must  have  occurred  to  some 
that,  if  Judaea's  Temple  was  gone  and  Jerusalem  was  no  longer 
on  earth,  the  public  interest  in  Messianism  must  not  be  per- 
mitted to  die  out  entirely  among  the  Gnostics  and  the  Greeks 
settled  from  Antioch  and  Samaria  to  Babylonia,1  Then,  prob- 
ably, based  on  some  such  motive,  came  the  New  Revival  not 
merely  of  the  previous  Messianism  but  with  a  new  feature,  the 
foundation  Essene-Ebionism  and  the  narrative  as  given  in  the 
Evangelium.  Whoever  started  the  revival  of  Messianism,  that 
goes  back  to  B.C.  150  perhaps,  knew  that  in  a.d.  140  it  requiiv.l 
to  have  new  blood  put  into  it,  and  he  gave  it  in  the  shape  of 
antiphariseeism,  baptism,  essenism,  ebionism,  self-denial,  aske- 
sis  and  the  Crucifixion.  He  gave  it  in  Greek!  For  the  new 
form  of  the  Messianism  of  the  Book  of  Daniel  he  returned  to 
the  great  staple  doctrine  of  the  East,  Spirit  and  Matter,  and  a 

1  So  in  Judaism  later  ;  we  find  the  rabbins  sedulously  at  work  on  the  Talmud. 


056  THE   GHEBERS   OF  HEBRON. 

loving  Christos  born  in  the  flesh,  however,  but  born  of  a  Vir- 
gin,— to  satisfy  the  gnostics.  But  there  was  no  satisfying  them. 
They,  like  Daniel  the  Prophet,  stood  honestly  for  the  Spirit 
against  the  human  flesh.  Yes,  but  '  the  son  of  Dauid  ?  '  Does 
not  that  mean  a  man  in  the  flesh  ?  It  means  any  successful 
King  of  the  Jews,  whether  of  Daud's  line  or  not !  It  was  easy 
enough  to  make  a  genealogy  that  would  bring  Judas  Makka- 
beus  into  Daud's  succession,  if  the  people  demanded  it.  But  the 
Sons  of  Daud  were  not  divine  beings,  and  it  was  held  that  the 
Messiah  was  with  the  Ancient  of  days  in  the  heavens  on  high. 
So  he  was  no  man,  but  the  Divine  person  long  held  in  abscon- 
dito  from  before  time  itself,  the  King  the  Son,  in  the  divine 
hidden  wisdom,  according  to  the  Vision  of  Daniel,  vii.  13,  14. 

The  King  himself  is  the  innermost  Light  of  all. — The  Sohar,  Aidra  Suta,  ix. 
The  mystery  which  was  kept  secret  since  the  world  began,  hut  now  is  made 
manifest  for  us.1 — Romans,  xvi.  25. 

The  Messias  was  supposed  to  be  concealed  or  kept  in  charg-e* 
with  God  until  the  End  of  the  world  and  the  Judgment.  This 
is  (or  is  not)  that  Angel  Gabriel  (Abel  Ziua)  that  takes  the 
place  of  the  logos  and  played  so  great  a  part  in  the  Nazarene 
opinion.  The  Angel  Gabriel  is  the  Son  of  God  begotten  upon 
light.-  As  Jupiter,  Apollo  and  Herakles  were  called  Boy,  so 
the  Angel  Metatron  was  called  Boy.3  Nor  (Boy)  is  Metatron's 
mysterious  name.4 

For  Nor  is  born  to  us,  his  name  el  Gabor. — Isaiah,  ix.  5. 

Iahoh  is  Adoni,  Hel  the  Great,  the  Gabar  and  the  Ntjra. — Deuteronomy, 
x.  17. 

His  name  shall  be  called  Angel  of  the  great  purpose. — Septuagint,  Isaiah, 
ix.  5. 

God  was  called  Adam  haeljon,  and  Adam  is  the  Angel  Meta- 
tron.5 Metatron  is  the  Tree  of  life.0  Michael  is  the  Logos ; 
and  the  Messias  was  the  Angel  Metatron  and  Michael.7    Koros 

'  Compare  Colossians,  i.  26. 
'-'  Adams,  View  of  Rel.  118. 
'■'  Rosenroth,  Kabbala  Denudata,  I.  528;  Luke,  i.  9;  Nork,  Real-Worterb.  III.  157. 

4  Sohar,  V.  fol.  117,  col.  465.  Nor  (Boy),  noor  "light,"  nura  "fire." — Codex 
Nasaraeus,  I.  56.  Anar,  Aner. — Genesis,  xiv.  13.  Nerio,  TXovath  city  of  Light.  Nar 
"light." — 1  Sam.  iii.  3.     The  angel  Narel.— Henoch,  lxxxii.  13. 

5  Nork,  Rabbin.  Quellen,  p.  lxxv. ;  Exodus,  iii.  2,  4,  6. 
8  Kabbala  Denudata,  I.  498. 

7  Milman,  Hist.  Christianity,  p.  49. 


TIIE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        657 

means  a  boy,  and  Koros  (Kurios)  the  Lord  Logos.1  The  Wis- 
dom took  its  seat  among  the  angels.'  The  Angel  Gabriel  takes 
the  place  of  the  Logos s  (Word). 

Gabriel  the  Messenger,  called,  delegated  and  sent  ;  summoned  I  say  and 
delegated  to  create  the  world.  Abel  Ziua  was  baptized  in  300  Jordans  .  .  .  the 
Messenger  of  Life  .  .  .  Abel  Ziua  Prince  of  all  creation!  Do  thou  too  exhort 
the  angels  thy  brethren  that  they  strive  after  the  treasure  of  Life,  and  when 
thou  shalt  have  begun  the  journey  to  the  place  of  Darkness,  mayest  thou  quickly 
and  happily  conclude  it  by  the  power  of  the  Dove. — Codex  Xazor.  I.  165,  247. 

I,  such  a  one,  who  am  thought  the  son  of  Othman,  of  the  village  of  Nazaria. 
have  seen  Christ  who  is  Iesus  and  also  is  the  Word  of  God  and  Director  and 
Achmed  son  of  Mohammed  son  of  Hanaphia  of  the  sons  of  Ali ;  who  also  is 
Gabriel  the  Angel. — Assemani,  Bibl.  Orient.  II.  319. 4 

But  when  Rome  shall  rule  Egypt  also, 

Making  two  into  one,  then  indeed  a  very  great  kingdom 

Of  an  immortal  King  will  appear  to  mortals  : 

And  a  holy  King  will  come  to  hold  the  sceptre  of  all  the  earth 

To  all  aeons  of  the  hastening  time.    .  .  . 

Ah  I   wretched  me  !  when  that  day  shall  come 

And  the  Judgment  of  immortal  God's  great  King  ! 

As  Judgment  signal,  earth  shall  with  sweat  be  drenched. 

From  heaven  the  King  shall  come,  enduring  through  ages, 

Only  think,  present  in  the  fresh  to  judge  the  world  ! 

And  Iachoh  shall  be  King  over  all  the  earth  ;  in  that  day  there  shall  be  One 
Iachoh  and  his  name  One. — Zachariah,  xiv.  9. 

The  Great  Day  of  Ia'hoh  is  nigh !     Near  and  coming  fast !  —  Zephaniah,  i.  14. 

The  Son  of  Dauid  does  not  come  until  that  impious  kingdom5  shall  have 
extended  itself  over  the  whole  earth. — Talmud,  Joma,  fol.  10.  I.6 

Babel  shall  not  endure  and  conquered  will  be  Media's  kings, 

The  Heroes  of  Ionia  shall  not  remain,  rooted  out  will  be  the  Romans. 

No  more  tribute  :  shall  they  gather  from  Jerusalem. — Targum  of  Jonathan 
to  Habakuk,  iii.  17. 

And  then  Great  God's  nation  will  again  be  powerful, 

Who  shall  be  to  all  mortals  patterns  of  living. 

Then  God  shall  send  from  heaven  a  King, 

And  he  shall  judge  each  man  in  blood,  in  a  flame  of  fire. 

There  is  a  certain  royal  line,  whose  race 

'  Plato,  Cratylas,  79. 

-  Henoch,  xlii.  2. 

3  Irenaeus,  I.  xii.  The  Logos  is  called  Hermes  by  the  Greeks. — Hippolytus,  I.  118. 
"Plato  seems  to  me  not  unreasonably  to  consider  the  Wisdom-God  to  be  Hades." — 
Julian,  On  the  King  Sun,  p.  130.     Osiris,  the  Logos,  created  in  Hades  ;  so  did  Hermes. 

*  Anno  Domini  891. 

6  Rome. 

*  Meuschen,  p.  19. 

7  Is  it  lawful  to  pay  tribute  to  Caesar  V — Matthew,  xxii.  17. 

42 


658  THE  GHEBERS  OF  HEBRON. 

Shall  be  unceasing  ;  and  this  in  coming  times 

Shall  govern.     The  house  of  David  shall  put  forth  a  branch.1 

As  Beginning,  the  God,  before  all  the  works,  produced  from  Himself  a  cer- 
tain Power,  rational,  which  is  sometimes  called  Son,  sometimes  Wisdom,  some- 
times Angel,  sometimes  God,  Kurios  (Lord)  and  Logos  (Word). — Justin,  284. 

The  Power  from  the  Father  is  called  Angel.— Justin,  358. 

Deservedly,  therefore,  do  we  accuse  the  Jews  that  they  do  not'  think  him 
God,  to  whom  the  prophets  testify  in  so  many  passages  that  he  is  the  Great 
Power  of  God. — Origen,  contra  Celsum,  p.  431.  ed.  Paris,  1619. 

God's  image,  the  Angel,  his  Logos,  they  regard  as  Himself. — Philo,  On 
Dreams,  I.  41. 

That  Power  which  arranged  and  established  the  universe  is  without  hesita- 
tion called  God.— Philo,  Confus.  ling.  Paris,  1552.  p.  230. 

The  Sohar  declares  that  Metatron  is  the  Senior  of  God's  house, 
for  he  is  the  first  of  the  creatures  of  God.2 

His  firstborn  Word  (logos),  the  Oldest  Angel  as  being  an  Archangel,  having 
many  names. — Philo,  p.  231.  ed.  Paris,  1552. 

For  the  Father  of  all  things  has  given  birth  to  him,  the  Oldest  Son  indeed, 
whom  elsewhere  he  calls  the  First-born. — Philo,  p.  222. 

For  he  is  called  Beginning  and  God's  Name  and  Logos,  and  the  Man  in  the 
image  (of  God)  and  "seeing  Israel." — Philo,  p.  231. 

Metatron  is  the  Angel-king.3 

The  God  who  stands  for  the  Logos  is  superior  to  every  rational  nature. — 
Philo,  Fragment ;  Eusebius. 

In  the  beginning  was  the  Logos,  and  the  Logos  was  with  God  and  God  was 
the  Logos. — John,  i.  1. 

Irenaeus,  I.  xii.  p.  86  says  that  the  Angel  Gabriel  takes  the 
place  of  the  logos  in  the  system  of  Marcus. 

Who  is  more  holy  and  excellent  than  the  Angel  of  the  Lord  ? 

For  to  him  it  has  been  entrusted  to  seek  out  the  erring  soul.4 — Philo, 
Quaest.  iii.  27,  34. 

Days  thou  shalt  add  to  the  King's  days,  and  he  shall  remain  to  eternity  in 
the  presence  of  the  God. — Septuagint  Psalm,  lxi.  6,  7. 

1  Sibylline  Books.  Ga.llaens,  I.  327,  3SS,  389,  628,  651.  The  third  Sibylline  Book 
is  said  to  date  as  early  as  140  before  Christ.  It  is  doubtful  if  Messianism,  even  in  the 
Book  of  Daniel,  is  quite  so  old.  The  targums  are  not  so  ancient,  and  Rabbi  Akiba 
dates  like  Simeon  ben  Iochai  no  further  back  than  the  end  of  the  first  century  of 
our  era. 

s  Sohar,  I.  fob  77,  col.  1. 

3  Sohar,  V.  fol.  137,  col.  4.  Sulzbach  ed. 

4  Homer,  Odyssey,  xxiv.  1.  Rabbi  Idit  admitted  that  the  Angel  in  whom  the 
4  Name'  of  God  is  and  who  can  pardon  transgressions  (therefore  the  Angel  whom  Paul 
calls  Christ)  is  Metatron. — Ernest  de  Bunsen,  the  Angel-Messiah,  p.  303. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        659 

There  are  two  angels  of  death,  one  a  holy  angel  called 
Gabriel ;  the  other  a  godless  ang-el  named  Samael ;  whose 
name  the  author  of  Genesis  seems  to  have  bestowed  upon  the 
tribes  of  the  Arabian  Desert,  considering-  all  that  dwelt  in  the 
Desert  as  uncircumcised  (ol  Shemali),  I  Shemali. 

God  shall  say  to  the  Angel  Gabriel  and  Michael  :  '  Open  the  gates  of  the 
hells'-  and  bring  them  up  ;  then  shall  they  go  with  the  keys  and  open  the  8,000 
gates  of  the  hells. — Ialkut  Shimoni,  fol.  40.  col.  num.  290. 3 

What  in  thee  hears  and  sees  is  the  Logos  of  the  God. — Hermes,  I.  G. 

The  holding-  seven  stars  in  his  hand  seems  to  denote  Gabriel, 
as  Logos-angel,  Sabaoth.  Seven  Angels  serve  before  God's 
veil.1 

My  name  in  the  middle  of  him. — Exodus,  xxiii.  21. 
The  Angel  of  Him. — Genesis  xxiv.  7. 

God  is  named  by  the  Kabbalists  Adam  haeljon,  which  means 
the  Most  High  Man.3  The  Voice  of  Adam  was  heard.— Dan. 
viii.  16 ;  Adam  calls  to  Gabriel  as  the  Angel  of  the  Mysteries 
of  the  Anthropiis.5  Consequently,  the  "  Son  of  the  Man  "  is 
the  Son  of  ha- Adam,  which  is  Gabriel. — Daniel  vii.  9,  13  ;  viii. 
16.  Gabriel  in  the  gnosis  takes  the  place  of  the  Logos. 
Gabriel,  as  Executor  of  the  divine  punishments,  corresponds 
to  the  Anointed  Judge  Adonai,  Osiris,  Saturn,  at  the  end  of 
the  world.  He  is  the  Power,  wdiile  Thoth-logos-Hernies-Ga- 
briel  is  the  Wisdom,  of  God.  Since  Hermes  is  the  Logos0  and 
Gabriel  takes  the  place  of  the  Logos,  it  follows  that  in  the 
Codex  of  the  Nazoria  (at  Basra)  Gabriel  is  both  Logos  and  the 
Onlybegotten  Abel  Ziua,  the  power  and  the  wisdom,7  Hermes 
and  the  Word. 

For  the  Logos  (Word)  from  the  Unborn  and  Hidden  God  we  adore  and  love 
after  the  God. — Justin  Martyr,  Apologia,  I. 

The  Power  of  God  was  His  Logos. — Justin,  Apol.  I.  p.  140.  ed.  1551. 


1  Michael  is  Angel  of  the  planet  Hermes,  Mcvkury. 

-  This  is  Hindu  doctrine  of  thousands  of  hells. 

a  Bodenschatz,  III.  152. 

*  Gfrorer,  I.  277  ;  Pirke  Eliezer,  IV. 

6  Daniel,  viii.  10,  «oii  tous  o.     Teschendorf. 

6  Plutarch,  de  Iside,  54,  08. 

7  1  Cor.  i.  '.'4.    Paulinism  is  Essene-Ebionite. 


660  THE   GHEBERS  OF  HEBROX. 

Michael  is  the  Angel  Metatron,1  and  Metatron  is  Gabriel.2  In 
fact,  the  war  of  the  Angel  Iahoh  against  the  Dragon  is  strik- 
ingly similar  to  the  contest  of  the  Agathodemon  in  Egypt 
against  Typhon,  or  Horus  with  the  Evil  Principle,  Darkness- 
Michael  and  his  angels  fighting  against  the  Serpent.3 

The  Serpent  shall  die  !  4 — Virgil,  Eclogue  iv.  24 

This  idea  is  recognised  in  Apollo5  slaying  Python,  and  in 
Krishna  depicted  with  his  foot  on  the  Dragon's  head. 

At  the  birth  of  Budha,  then  Devas  and  men,  Mara  and 
Brahma,  Shamans  and  Brahmans  beheld  a  wonderful  Light 
which  shone  through  the  entire  world  and  lit  up  the  gloom  of 
the  external  mountain  depth  where  eternal  darkness  reigns.0 
This  looks  very  much  like  the  cave  where  Mithra  was  born 
Dec.  25th. 

I  am  the  Light  of  the  world. — John,  viii.  12. 

The  Shechinah  is  the  Messias.7  Hermes  is  born  of  Maia,  that 
is,  Ma,  the  moon.  The  Bam  is  assigned  to  Mars;  Venus  to 
Taurus.8  Merkury  is  the  same  as  Apollo9  and  Sol,  who  is,  like 
Hermes,  King  of  the  regions  above  and  the  realms  below,  as 
the  Egyptians  said.  They  give  Hermes  the  color  of  Hades 
when  sol  is  in  the  winter  zodiacal  signs.     In  the  Sacred  rites 

1  Bodenschatz,  Kirchliche  Verf.  d.  Juden,  II.  191  ;  Nork,  Rabbin  Quellen,  pp. 
Ixxix.,  lxxxi.  The  Phoenicians,  Jews  and  Sun-priests  in  Syria  were  circumcised.— 
Chwolsohn,  Ssabier,  II.  p.  144 ;  Herodotus,  II.  104.  The  initiated  in  the  Egyptian 
Mysteries  were  circumcised.  As  to  Genesis  being  a  work  of  the  Jewish  gnosis  less  than 
B.C.  160,  it  paints  the  life  of  the  Egyptian  priests  just  as  it  was  known  to  be  in  later 
times. — Movers,  I.  112,  113.  Josephus,  Ant.  xviii.  9.  5  shows  that  the  Mesopotamians 
in  A.B.  55  carried  with  them  on  a  journey  the  teraphim  (objects  of  worship)  just  as  we 
find  Rachel  doing  in  Genesis,  xxxi.  19,  32-35.  The  Essene  and  Ebionite  gnosis  precede 
the  Christian  era. 

-  Luke,  i.  19,  31 ;  Nork,  Real-Worterbuch,  I.  474,  475,  Bibl.  Mythol.  II.  307. 

3  Rev.  xii.  7. 

4  Rev.  xii.  9. 

5  The   Greek  sabbaths  were   called  'Ebdome,   the  Hebrew  were  called  Sabbata. 

Apollo    was    called    'EBDOMAIOS     (Sabatariail).      "E,3Soju.aTT)  &'  r/neiTa  KaTrjKvOev  Upbi'  rifJ-ap  ; 

"  the  Seventh  then  surely  came  back,  a  holy  day,"  says  Homer.  Every  new  moon  and 
each  Seventh  day  of  the  first  ten  days  of  the  month  was  sacred  to  Apollo. — Herodotus, 
vi.  57.  'E/3Sd|U7)  iepbv  ?ip.ap,  "  the  Seventh  a  holy  day  ;  for  on  this  day  Leto  bore  Apollo 
Chrysaor." — Hesiod,  'Epyo,  715,  716.  Apollo  and  Liber  are  one  and  the  same  God. — 
Macrob.  I.  xviii.  1. 

6  S.  Beal,  Romantic  History  of  Buddha,  36,  37. 

7  Nork,  Rab.  Queilen,  lxxv. 
6  Macrobius,  I.  xii.  10,  11. 

8  ibid,  xviii.  7-11. 


THE  GREAT  ARCH  ANGEL    OF    THE  EBIONITES.        G01 

of  the  religious  mystery  sol  is  called  Apollo  Avlien  he  is  in  the 
upper  hemisphere  and  Dionysus  when  in  the  lower  or  noctur- 
nal hemisphere.1 

The  hell  of  Plato  which  is  introductory  to  that  of  the 
Christian  belief  is  born  of  the  Orphic  opinions  of  its  author. 
One  cannot  doubt  that  Plato  was  initiated  into  the  Mysteries 
of  Orpheus.  His  idea  of  sin  is  analogous  to  the  Christian 
conception  of  it  for  he  considers  the  present  life  as  an  expia- 
tion of  an  anterior  fault.53  The  Orphic  life  tended  to  free  us 
from  the  circle  of  evil,  in  which  the  human  destiny  appeared 
to  be  shut  in,  by  seeking-  the  solution  of  man's  emancipation 
in  a  disguised  monotheism.  The  Orphic  religion  superposed 
itself  upon  the  Dionysiac  religion  in  Greece,  and,  not  being- 
able  to  overthrow  it,  fused  the  two  in  one.  The  tendencies  of 
these  two  religions  had  too  much  analogy  for  it  to  be  other- 
wise. It  was  then  that  Bacchus,  the  God  of  the  fields,  de- 
scended to  the  lower  regions  and  became  a  subterranean  divin- 
ity.3 So  the  God  of  love,  redeemer  of  souls,  who  descends  to 
the  subterranean  realms  and  who  in  Egypt  is  called  Osiris, 
becomes  here  Dionysus  and  Orpheus,  and  redeems  man  from 
original  sin ;  then,  among  the  Christians,  they  personify  the 
Word  under  the  same  characters  ;  the  Christ  is  equally  a  God 
of  love  who  also  descends  to  earth  to  ransom  us  from  original 
sin  then  to  hells  to  deliver  the  souls,  and  rises  after  his  death 
ascending  to  heaven.  The  difference  between  the  original 
sin  of  the  Orphics  and  that  of  the  Christians  consists  in  this, 
that,  according  to  the  former,  man  was  descended  from  the 
Titans  revolted  from  Zeus,4  and,  according  to  the  Christians, 
he  is  sprung  from  Adam  who  was  likewise  risen  up  against 
God.  The  Talmud ists  pretended  that  Cain  was  the  fruit  of 
the  union  of  Eve  and  one  of  the  rebel  angels."' 

Hermes  and  Herakles  are  both  termed  Sun  and  "  Saviour."  " 
Herakles,  with  his  lion  skin,  is  Michael  the  Archangel  with  a 

1  ibid,  xviii.  7-11 . 

s  The  Fall  of  man.— Gen.  vi.  5,  12;  vii.  1. 

3  Edouard  Gerard,  Berlin,  1861,   Ueber  Orpheus  und  die  Orphiker. 

4  This  idea  is  certainly  in  Genesis,  vi.  3,  4,  in  the  Apostate  Nephilim  ;  also  in 
Ovid,  Fast.  v.  where  he  speaks  of  the  earth-born  Giants.  The  Titan  Stars  are  men- 
tioned in  Virgil,  Aeneid,  vi.  721.  Typhoeus  (Typhon)  is  in  Homer,  one  of  the  Giants  ; 
and  in  Egypt  Apophis  (the  Sun's  Brother)  wars  against  Jupiter. 

5  P.  Gener,  La  Mort  et  le  Diable,  p.  399 ;  Gen.  vi.  2.  4,  5. 

6  Dunlap,  Sod,  I.  20,  22,  36,  1415;  Aeschylus,  Choephorae,  1  ;  Movers,  Phonizier,  I. 
389;  Munk,  Palestine,  522;  Nork,  Rabbin.   Worterb.  II.  157. 


662  THE   GHEBERS  OF  HEBRON. 

lion's  head,1  and  the  Iar  (Ariel,  or  Horus)  with  a  lion's  head.2 
Michael  is  Metatron  ;  Metatron  is  the  Angel  Iesua.3  He  is  the 
Saviour  Angel.4  Justin  Martyr  says  that  the  Logos  is  called 
Angel.5 

The  Angel  who  is  the  Divine  Logos. — Philo,  de  Profuzis,  1. 
His  firstborn  logos,  the  Oldest  Angel,  as  being  an  Archangel  having  many 
names. — Philo,  Confusion  of  Tongues,  p.  231.  Paris,  1552. 

Learned  priests  of  India  style  the  Sun,  by  many  names,6  and 
Philo  informs  us  that  the  sun  is  the  symbol  of  the  logos.' 
Metatron  (Mettron)  is  Mithra  and  Michael.8 

Where  Michael  appeared,  there  was  at  the  same  instant  the  Glory  of  the 
Shechina,9 — Schemoth  Rabba,  II.  fol.  104.  col.  3. 

Rabbi  Idith  answered  the  question  put  him  :  Why  stands  (Exodus,  xxiv.  1) 
"  Ascend  tip  to  the  Lord  "  instead  of  "Come  up  to  Me."  By  the  Lord  (Ia'hoh) 
must  be  understood  Metatron  ;  for  Exodus,  xxiii.  1,  reads  :  "My  Name  is  in 
him." — Talmud,  Sanhedrin,  fol.  58.  col.  2. 

The  Siieciiina  said  "  Ascend  up  to  the  Lord." — Sohar,  to  Exodus,  fol.  52. 
col.  5. 

The  Word  (Memra,  Logos)  of  the  Lord,  his  Shechinah,  will  go  before  you. 
— Targum  of  Jonathan  b.  Usiel  to  Deuteron.  xxxi.  3. 

The  targum  of  Onkelos  to  Genesis,  xlix.  27,  mentions  the 
Shechinah.10  The  Shechinah  is  the  Messias,11  the  Messias  is 
the  Tree  of  Life,12  and  the  Tree  of  Life  is  the  10  Sephiroth.13 
The  Messias  goes  out  of  the  Garden  of  Aden,14  from  Ken- 
zippor,15  and  is  the  Shekinah-Angel.     The  Redeemer-Angel  is 

1  Mankind,  London,  1872,  p.  447.     See  Horns  and  Iar  with  the  lion's  head. 

2  Seal  of  Iar  in  Dr.  Abbot's  Egyptian  Museum,  New  York  Hist.  Soc. 

3  Bodenschatz,  Kirkliche  Verfassung  d.  Juden,  II.  pp.  191,  192;  Buxtorf,  Lex. 
1192,  1193  ;  quotes  the  Book  of  Zerobabel ;  Nork,  Rabb.  Quellen,  p.  xcix. 

4  Isaiah,  lxxiii.  8,  9 ;  Sod,  I.  20 ;  Ezra,  viii.  1  ;  Numb.  xxv.  4. 

5  Sod,  II.  76 ;  Nork,  Rabbin.  Quellen,  liv.  xcviii.  The  Logos  is  called  Hermes  by 
the  Greeks. — Hippolytus,  I.  118. 

<••  Wilson,  Rig  Veda,  II.  143. 

'  Philo,  On  Dreams,  15,  16 ;  Dunlap,  Vestiges,_238,  240. 

8  Nork,  Rabbin.  Quellen,  pp.  lxxix.  lxxx. 

9  ibid.  lxxx. 

10  Gfriirer,  Jahrhnndert  d.  Heils.  I.  55.     Onkelos  is  near  30  before  Christ. 

Nork,  Rabbin.  Quellen,  p.  xxii.  xxxi.  lxxv.     Surenhusius,  hamashveh,  710. 

Nork.  p.  xxxii. 
1S  Nork,  p.  lxxiv. 

Sohar,  II.  3,  col.  3.     Sulzbach. 

"nest  of  light.''''      The  Glory  I  had  with  Thee,  Father,  before  the  world  was. — 
John,  xvii.  5. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        6G3 

the  Shekinah.1  The  light  of  the  Messias  !  '  That  light  is  the 
Shekinah,  compared  to  which  human  souls  are  as  little  lamps 
to  the  bright  glare  of  the  Torch.3  The  Iesidi  believe  the 
Christ  a  Great  Angel  that  assumed  the  human  shape.'  Justin 
Martyr  holds  that  he  was  the  Power  of  God,  His  Logos.5  The 
Poimander  of  Hermes  Trismegistus,  I.  6,  says  :  That  Light  I 
am,  Mind,  thy  God,  the  luminous  Word6  from  Mind,  the  Son 
of  God.  The  Hermetic  Books  belonged  to  the  period  of  the 
Essaians,  Therapeutae,  and  Nazorene-Iessaians  (mentioned  by 
Epiphanius),  as  we  see  by  the  words  gnosis  and  Koinonia. — 
Menard,  Hermes,  pref.  pp.  lvi.-lxi.,  lxv.-lxvii.  The  Essaeans, 
the  Nazoria  and  Ebionites  practised  communism  believing 
in  aeons  or  the  gnosis  of  things  on  high.  The  Codex  Nazoria 
II.  304,  305,  has  the  aeons.  Gabriel  is  Cheper,  the  Cabir  or 
Creator  Sun.7  He  presides  over  the  ripening  of  the  fruits,3  is 
Angel  of  birth  and  life,  fire-angel,  and,  like  Zeus,  presides 
over  the  thunder,9  like  Malach  Ia'hoh  the  Angel  Lord.  The 
Pneumatic  Eire  of  the  Spirit  moved  on  the  waters  in  the 
thunder-clouds. — Gen.  i.  2,  6 ;  ix.  16  ;  Exodus,  ix.  23. 

The  Angel,  God's  Logos,  they  recognize  as  Himself.10 — Philo,  de  Somniis,  I. 
41,  33,  34,  39. 

The  God  is  prior  to  the  divine  Word. — Philo,  De  Somn.  I.  11. 

Iachoh  makes  die  and  live,  makes  descend  to  hell  and  rise  ! — 1  Samuel, 
ii.  6. 

Torch-immersions  and  water  sprinklings  with  lustral  water 
formed  a  part  of  the  worship  of  Hermes.11     Compare  the  water 

i  Sohar,  II.  fol.  48,  122,  123. 

-  Nork,  Rabbin.  Quellen,  p.  ix.,  lxxiv.,  Ixxv.,  xxii.     Meuschen,  736. 

3  Tikkune  Sohar,  fol.  6,  col.  4. 

*  Haxthausen,  Reise,  I.  228,  230. 

5  Justin,  Apologia,  I.  p.  140. 

6  Logos,  in  the  sun. 

7  Rinck,  Relig.  d.  Hellenen,  I.  175;  Hesychius,  Abelios;l  Sam.  vi.  15,  18;  Psalm, 
xix.  4.  Hebrew  and  Septuagint ;  Codex  Nazaraeus,  I.  105,  267,  Norberg ;  ibid.  Ono- 
uiastikon. 

8  Bodenschatz,  III.  160  ;  Talmud,  Sanhedrin,  05.2 ;  Ezekiel,  i.  13,  26 ;  viii.  2,  3. 

8  Bodenschatz,  III.  160;  Noik,  Rabbin.  Quellen,  p.  402;  Mrs.  Jameson,  Sacred 
Art. 

10  John,  i.  1  ;  Plutarch,  de  Iside,  54.  "The  Archangel  Lord." — Philo,  de  Somn., 
I.  25.     Philo  himself  was  then  Ebionite. 

11  Aristophanes,  Eirene,  884,  886,  S88.  The  Ascetic  does  not  endure  to  continue  to 
live  in  the  region  of  the  senses,  but  during  few  days  and  a  certain  short  time,  on  ac- 
count of  the  necessities  of  the  conjoined  body. — Philo,  de  Somniis,  I.  8. 


664:  THE  GIIEBERS  OE  HEBRON. 

baptisms  in  the  Euphrates  and  Tigris,  and  among  the  Es- 
saeans  and  Ebionites. 

Such  rites  with  secret  torch  the  Baptists  ' 

Performed,  who  are  wont  to  harass  the  Athenian  Luna. — Juvenal,  II.  91,  92. 

Apollo  at  Colosse  surrounded  by  12  Zodiacal  Signs.  Compare 
the  Aries  (Lamb  of  Light)  and  the  12  Rulers  of  Signs. — Rev. 
xxi.  14,  23.  In  the  Mysteries  of  Mithra  they  taught  the  Ascen- 
sion of  the  soul  by  water-baptisms  which  took  place  in  the 
Euphrates  at  midnight  and  at  sunrise  in  the  Tigris,  also  by 
fire-lustrations,  etc.  Ariel  is  Judah's  fire-altar,  and  means 
God's  lion.  The  Mithra-baptism  belonged  to  the  Essene  lus- 
trations, Ebionite  Baths  and  in  the  Baptism  of  the  Jordan  fire 
appeared  as  the  Saviour  entered  the  Jordan — so  it  was  stated 
in  the  Gospel  according  to  the  Hebrews.  Metatron  stands  be- 
fore the  Throne.  The  King  has  been  appointed  to  reign  over 
all  hosts. — The  Sohar,  Comment,  to  Gen.  xl.  10.  The  Lord  ap- 
pears with  the  voice  of  the  Archangel. — 1  Thessalon.  iv.  16. 
This  Angel,  the  Wisdom,  is  the  associate  (paredros)  of  God's 
throne  ( — Sophia  Sal.  ix.  4,  10),  and  was  with  Him  when  He 
created  the  world. — Henoch,  xlviii.  3 ;  lxii.  7  ;  Sophia  Sal.  ix.  9  ; 
Proverbs,  viii.  22,  27,  Hebrew.  Adam  Kadmon  is  the  Canal  of 
Light,  the  Word,  and  the  prototype  of  the  first  man.2  God, 
first  of  all  making  the  Wisdom,  called  it  Adam. — Pbilo  Judaeus, 
Quaestio,  i.  53.  Just  here  we  meet  the  Ebionite  theory  that 
annoyed  Tertullian  and  which  Irenaeus  handles  with  reluc- 
tance, and  as  gingerly  as  he  does  the  opinions  of  Kerinthus. 
In  fact,  Irenaeus  could  not  have  said  less  of  the  Kerinthians 
and  Ebionites  if  he  had  tried.  They  were  in  continual  opposi- 
tion to  his  theory  of  Messianism.  The  sublime  contempt  that 
Juvenal  felt  for  the  credulous  male  and  female  votaries  of 
Oriental  Religions  spared  neither  Jews  nor  Egyptians,  nor 
Chaldaeans.  The  Lord  (the  Logos)  was  by  Philo  considered 
as  represented  by  the  Sun  ;  and  Apollo's  picture  with  the  nim- 
bus (rays)  around  the  head  was  found  in  the  Baths  of  Titus.;; 

1  They  are  mistaken  who  carry  back  the  origin  of  baptism  no  further  than  the 
preaching  of  John. — Meuschen,  Nov.  Test.  Graecum  ex  Talmude  illustratum,  pp.  262, 
263. 

2  Nork,  Rabbin.  Quellen,  pp.  xxviii.  Ixviii.;  John,  L  1,  4 ;  Ep  to  the  Hebrews, 
i.  3. 

3  Nork,  Bibl.  Myth.  II.  3G5,  366. 


THE  GREAT  ARCHANGEL   OF   THE   EBIONITES.        665 

In  sole  tabernaculum  suum  posnit. — Vulgate  Psalm,  xix. 
The  Great  Soul  was  the  Sun.— Spirit-Hist.  p.  100. 

Genesis,  xlix.  10,  is  clearly  a  reference  to  the  Messiah, 
showing-  that  the  Pentateuch  is,  as  it  stands,  as  late  as  Daniel.1 
There  is  every  reason  to  think  that  the  Messiah  2  idea  (known 
to  the  Jewish  prophetical  writings)  became  more  and  more 
prominent  after  the  subjugation  of  the  Jewish  nation  under 
the  Roman  power,  but  that  the  expectation  of  the  Coming  of 
the  Messiah  rose  to  fever  heat  in  the  times  of  Vespasian,  Titus 
and  Hadrian.  The  idea  of  the  incarnation  of  Solar  and  Sal- 
vatory  power  in  human  shape  appears  in  the  legends  of  Bud- 
ha  and  Krishna  in  India.3  Souls  emanated  from  spirit,  and 
the  spirit  (like  fire)  was  a  characteristic  of  the  sun.  Hence  the 
circle  surrounds  the  head  of  the  Messiah,  and  the  nimbus,  that 
of  Apollo-Bel.  The  sect  of  Nazoria,  like  the  Essaians,  was 
before  our  era.  As  to  John  the  Baptist,  there  are  three  sources 
which  mention  him.  One  in  Josephus,  which  may  be  an  in- 
terpolation, another,  the  Gospel  according  to  Matthew  ;  the 
last  is  the  Codex  Nazoria.  Josephus  mentions  a  Baptist  of  the 
Nazorene  sort,  named  Banous.  Therefore  there  were  Baptists 
on  the  Jordan  answering  to  the  general  description  of  Eastern 
Monachism  and  Mithrabaptists,  and  these  were  in  the  style  of 
John,  kata  Iuchanan,  '  according  to  John.'  In  the  first  part  of 
the  2nd  century  the  haeresies  of  Simon  Magus  and  his  succes- 
sors were  not  founded  on  Christian  Gospels,  but  on  the  gen- 
eral gnosis  at  that  time  prevalent  ;  and  although  in  reading 
Irenaeus,  one  might  be  led  to  think  that  these  "  individual 
opinions "  had  their  suggestion  from  some  of  the  Christian 
teachings  (and  probably  Irenaeus  meant  his  readers  to  think 
so)  yet  such  would  apparently  be  an  erroneous  view  to  take. 
Gnosis  was  before  Christ,  and  these  "  haeresies  "  were  gnostic 

1  The  Ms.  could  be  altered  or  rewritten,  at  any  time.     There  were  Temple  Scribes. 

a  Justin,  contra  Trypho,  p.  53,  describes  the  Christos  as  Angel ;  Philo  describes 
the  Logos  as  Archangel,  the  great  Archangel,  of  many  names.  Justin,  pp.  44-.7i),  54, 
59,  61,  84,  is  latest  Ebionite.  On  p.  59  he  uses  the  words  '  the  New  Testament,'  rj  kout) 
AiaerJKr)  ;  and  the  expression  '  born  of  a  virgin  :  '  All  this  is  quite  late.  On  pp.  41,  55, 
58,  61,  he  knows  all  about  the  1st  and  2nd  parousia  (appearance)  of  the  Christos;  and, 
like  Matthew,  iv.  11,  he  recognises  the  Lord  of  the  Powers. — ibid.  p.  50. 

3  Josephus  refers  to  leaving  dead  bodies  putrefying  in  the  sun,  as  an  offence  to  the 
Sin  ;  Herodotus  makes  a  similar  remark  regarding  burying  a  body  in  Apollo's  sacred 
isle;  and  a  dead  body  rendered  the  Jews  unfit  to  enter  the  Temple. — Levit.  v.  2.  xxi 
1 1  ;  xxii.  4-6  ;  Num  bers,  v.  2. 


666  THE  GHEBERS  OF  HEBRON. 

productions.  Moreover,  Irenaeus  represents  Kerinthus  as  an 
early  Gnostic,  talking  of  the  man  Iesus.  The  author  of  '  Anti- 
qua  Mater '  dates  Kerinthus  about  a.d.  115.  But  Justin  Mar- 
tyr wrote  later  than  the  time  of  Kerinthus  because  he  never 
mentions  his  name,  although  he  mentions  the  Basilidians, 
Satornelians,  Markionites  and  Oualentinians  ( — Justin,  p.  54) 
and  others  of  various  names.  Irenaeus  (about  a.d.  185-187)  on 
the  contrary  brings  Kerinthus  forward  in  nine  lines  and  a  half, 
apparently  (as  we  uncharitably  suppose)  for  the  purpose  of 
making  him  testify  to  the  name  Iesu.  It  was  not  Justin's 
policy  to  do  so.  Now  we  have  two  mythical  men  already  in 
Eastern  Theology  (Budha  and  Krishna),  and  since  Josephus 
was  interpolated  with  a  like  intent  (probably)  what  was  to 
hinder  the  inserting  the  name  Iesu  in  an  account  of  the  doc- 
trine of  Kerinthus  ?  For  Karpokrates  and  Kerinthus  with 
Basileides  (in  Irenaeus)  follow  Simon,  Menander  and  Satur- 
ninus,  no  one  of  which  last  two  does  Irenaeus  accuse  of  know- 
ing the  name  Iesu.  We  date  Matthew's  Gospel  as  late  as  a.d. 
150 ;  and  as  Justin  quotes  the  Gospel  according  to  Peter  and 
the  one  according  to  the  Hebrews  (without  mentioning  Mat- 
thew) we  have  to  consider  the  Hebrew  Gospel  quoted  by 
Justin  as  earlier  than  the  Matthew  of  the  New  Testament.1 
Now  Irenaeus  is  an  exponent  of  Christianism  posterior  to  the 
Gospels  and  the  Hellenist-Pauline  status ;  whereas  Justin 
Martyr  represents  the  Gospel  status  pure  and  simple,  accord- 
ing to  the  "  Gospel  kata  Hebraious,"  without  any  reference  to 
Paul.  There  was  between  the  '  Gospel  according  to  the  He- 
brews' (later  than  140)  and  a.d.  97  an  earlier  Christianist  for- 
mative period;  and,  still  earlier,  a  Jewish  Messianic  belief 
extending  back  to  the  period  of  the  third  Sibylline  Book  and 
the  date  of  Daniel,  vii.  13,  14,  ix.  26. 

When  Philo  Judaeus  describes  the  Therapeutae  and  Essai- 
ans  we  know  that  he  has  the  Nazoria  in  mind  ;  and  Eusebins 
plumply  adopts  these  Therapeutae  as  the  earlier  Christians 
because  they  were  Nazoria.  When  Philo  describes  the  two 
powers  of  the  Logos,  the  '  Kingly  Power '  and  the  '  Merciful 
Power '  we  see  a  connection  between  Philo  and  Matthew,  xxv. 

1  The  reasons  and  the  argument  for  this  will  be  found  later  in  this  chapter.  But 
the  human  race  is  not  necessarily  hound  by  the  frauds  and  mistakes  of  antiquity,  even 
if  the  creeds  and  theologies  are.  The  orient  is  the  last  place  to  go  for  truth  ;  antiquity 
is  the  fruitful  soil  of  error, — the  last  place  to  go  for  truth. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        GOT 

34,  40 ;  and  Justin  Martyr  (6  Trai-^p  tov  \6yov. — p.  33)  follows  both 
Philo  and  the  Apokalyptic  John  in  their  Logos  doctrine ;  as 
applied  to  the  Messiah.  Here  is  a  positive  consensus  in  re- 
gard to  the  Logos  doctrine  ;  which  John  (of  the  Apokalypse) 
originally  could  not  apply  to  Iesu,  but  to  the  Lamb  (the  Adon) 
in  Aries ;  at  the  same  time  that  John  does  not  know  our  Four 
Gospels.  Justin  has  the  Son  of  God  born  of  a  virgin.  Justin 
knows  the  Apokalypse  and  calls  its  author  John  ;  but  the 
"  Revelation  of  Iesou  Christos  "  by  John  is  so  far  inferior  to 
Matthew's  Gospel  that  it  takes  no  note  of  the  Nazorian-Ebio- 
nite  sources  of  Christianism  but  concerns  itself  with  the 
apostles,  martyrs,  New  Jerusalem  and  the  cities  of  Asia  Minor. 
He  knows  the  Nikolaitans  (Rev.  ii.  7)  and  martyrs  (Rev.  vi.  9  ; 
vii.  14),  but  the  only  references  that  can  be  even  inferentially 
construed  to  refer  to  the  Ebionites  and  Nazoria  of  the  Four 
Gospels  are  Rev.  vii.  3  to  8,  14,  viii.  3,  xi.  18,  xii.  6, 14,  xiv.  4,  5, 
xvii.  0,  while  Rev.  ii.  1,  8,  xi.  18,  xii.  11,  xviii.  24,  xx.  4,  9,  xxi. 
2,  4, 10-14,  xxii.  20,  point  clearly  to  a  period  after  the  Jews  had 
suffered  persecution,  but  still  looked  for  the  coming  of  the 
Messiah, — epx°^at  TaX"j  I  come  soon !  Not  a  word  about  Mat- 
thew's Gospel,  or  Luke's,  or  Mark's,  or  John's, — not  a  hint  of 
the  Iessene  Ebloiiism  of  Matthew,  v.  vi.  vii.  Justin,  p.  38,  ap- 
pears to  know  these  precepts ! 

Think  not  that  I  came  to  destroy  the  Law  or  the  Prophets,  I  came  not  to 
destroy  but  to  complete. — Matthew,  v.  17  (So  xxiv.  2G  is  Ebionite). 

This  is  the  transjordan  Ebionism  that  after  Jerusalem's  fall  still 
adhered  to  the  Law  and  the  Prophets.  Justin  completes  a 
little  further.  John's  Revelation  is  (if  it  is  the  oldest  book  of 
the  New  Testament)  late  enough  ;  Justin  Martyr  (circa  a.d.  160) 
alone  knows  the  book  and  its  author;  he  knew  the  Nazoria 
and  Ebionim,  because  he  was  born  at  Nablous  (near  Sychem) 
in  Samaria ;  but  the  later  Greek  Matthew  builds  a  Gospel  on 
the  Essaian-Iessene-Ebionite  status  and  principles.  Now  if 
Jewish  and  Babylonian  gnosis  had  not  already  supplied  the 
oriental  minds  with  the  doctrine  that  there  was  a  Saviour 
Angel  whom  the  Jews  called  Angel  Iesua  and  Mttron  (Meta- 
tron)  whom  they  regarded  as  their  Intercessor  and  Mediator 
(Bodenschatz,  Kirchl.  Verfass.  d.  Juden,  II.  191)  as  the  Persians 
regarded  Mithra,  men  could  never  have  clothed  him  with  flesh 
and  blood.     Mettron  (Metatron)  is  the  Jewish  Angel  King  ( — 


668  THE   GHEBERS  OF  HEBRON. 

Bodenscliatz,  II.  192  ;    so  Matthew,  xxv.  34 ;  iv.  11 ;   Dunlap, 
Sod,   II.   3  ;  Julian,   v.    172)   the   Babylonian   Logos,  and   St. 
John's  Log-os.     He  stands  in  the  centre  of  the  Seven  (Sabaoth, 
Wanderer)  Planets,  and,  as  the  Chaldaean  Saviour  of  Souls, 
holds  the  Seven  Stars  in  his  hand! — Rev.  i.  13,  16;  Dunlap, 
Sod,  II.  p.  3  ;    Exodus,  xxvii.   23.     Bodenscliatz  identifies  the 
Jewish  Angel,  Metatron  Iesua,  with  the  New  Testament  Lo- 
gos and  King,  when  he  says  :  Denn,  ist  nicht  unser  Jeshua,  der 
Engel  des  Angesichts  Gottes,  der  Engel  des  Bundes  (Malachi, 
xiv.   1)  der  rechte  Metatron  ?      This  Chaldaean  Seven-rayed 
God  (the  Seven  Lamps  of  the  Jewish  Candlestick)  was  called 
Iao  and  Sabaoth,  was  Creator,  raised  up  the  souls  of  the  de- 
ceased, and  this  name  was  an  unspoken  mystery  of  the  Chal- 
daeans. — Movers,   550,   553 ;    Lydus   de  Mensibus,  iv.   38,   74 ; 
Julian,  Oratio,  v.  172 ;    Bodenscliatz,  II.   192.      Great  is  the 
Mystery  of  that  Divinity  (Iahoh,  Iao,  Sabaoth). — 1  Timothy. 
iii.  16.      For  by  him  were  all  things  created,  being  the  Image 
of  the  God. — Coloss.  i.  15-17.     In  ancient  Egypt  the  cross   9 
was  the  emblem  of  the  resurrection  on  the  cover  of  the  sar- 
cophagus of  Pepi  Merenra  of  the  5th  dynasty.     Come,  take  up 
the  cross. — Mark,  x.  21.      So  that  Christianism  has  grown  out 
of  Jordan  Essenism  and  Ebionism  in  the  East,  leaving  Saturn's 
throne  of  fire,  Herakles  and  Gheber  fire-worship,  somewhat  in 
the  background.     At  the  same  time  the  Agreement  of  Justin 
Martyr  and  the  Pauline  Epistles  upon  the  Crucifixion  of  the 
Christos  forces  us  to  admit  that  the  Angel  Iesua  had  been 
clothed  with  flesh  in  the  estimation  of  some  ecclesia  as  early, 
perhaps,  at  a.d.  147-155.      This  therefore  makes  the  period 
from  115-125  of  very  great  importance  in  the  history  of  dogma, 
— the  period  posterior  to  Saturninus.     No  wonder  that  Epi- 
phanius,  I.  117,  120,  122,  123  (ed.  Petau)  was  puzzled  when  he 
got  upon  the  chronology  of  the  Nazoria,  Iessaeans,  and  Kerin- 
thians.     If  we  include  the  Essenes  as  Nazoria  (which  they  cer- 
tainly were  in  their  self-denial)  Epiphanius  had  to  go  back 
about  500  years  after  their  origin.     Now  this  Bishop  could  not 
exactly  tell  whether  the  Nazoraioi  succeeded  the  Kerinthians 
or  the  Kerinthians  came  after  the  Nazoraioi ;  but  he  says  they 
were  contemporaneous.      That  is  very  likely!      It  is  credible 
that  Epiphanius  knew  more  than  he  let  out,     The  author  of 
Antiqua  Mater   dates  Kerinthus  about  A.d.  115,  perhaps   too 
early.     Cyril  of  Jerusalem  (about  a.  d.  350)  calls  Kerinthus  the 


THE  GREAT  ARCHANGEL  OF  THE  EBI0NITE8.        669 

destroyer  of  the  ecclesia.  But  Cyril  is  rather  late,  to  be  an  ac- 
curate authority  concerning-  Kerinthus.  According-  to  Philas- 
trius,  Kerinthus  asserted  that  the  Christus  is  not  risen  from  the 
dead.  It  looks  as  if  Kerinthus  himself  had  never  admitted  the 
existence  of  Iesus,  but  only  acknoAvledged  that  of  a  Saviour 
Angel  (the  Angel  Iesua,  as  Presence  Angel) ;  and  this  is  the 
more  probable,  since  Satuminus  mentions  the  Saviour  (prob- 
ably Iesua  Metatron)  but  not  Iesu  at  all.  Kerinthus  at  Antioch 
adhered  to  the  Law  of  Moses  and  Jewish  customs,  and  there- 
fore was  wholly  unlikely  to  have  clothed  the  Jewish  Angel 
Iesua  with  flesh  and  blood,  turning  him  into  the  man  Iesu. 
Besides,  the  Jewish  Messiah  was  expected  still  in  a.d.  115-134 
and  it  is  unreasonable  to  assume  that  Kerinthus  should  so  very 
early  have  surrendered  this  hope,  when  the  time  had  not  ar- 
rived to  put  forth  the  proposition  that  the  Angel  Iesua  had 
already  come, — and  that  too  in  the  flesh,  the  human  flesh  of  a 
man.  It  is  not  so  sure  that  Kerinthus  interpreted  Isaiah  as 
Justin  or  Tertulliau  did. 

Considering  Justin  and  our  Four  Gospels  as  more  doctrinal 
than  historical,  it  seems  improbable  that,  during  the  forty  or 
sixty  years  succeeding  the  destruction  of  the  Jerusalem 
Temple  (while  men  were  earnestly  expecting  a  Messiah  to 
save  the  nation  and  restore  its  power, — rebuilding  its  Temple) 
when  most  need  was  felt  of  a  Messiah  to  overthrow  and  expel 
the  Eomans,  and  to  burn  the  Eoman  Babylon,  the  theory 
should  be  advanced  (and  gain  credit)  that  the  expected  had 
come  about  100  years  previous  in  the  shape  of  a  non-resistant 
Essene  or  Iessene  Healer,  Nazoraian,  or  Ebionite ;  for  this 
would  have  been  a  disappointment  to  the  public  hopes,  and 
none  except  an  Essene  or  Iessaian  Ebionite  could  be  found  to 
say  '  who  draws  the  sword  shall  perish  by  the  sword.'  The 
Jews  had  expected  a  warrior  Messiah,  somewhat  in  the  style 
of  Bev.  ix.  15,  16  ;  xviii.  2,  8,  21 ;  xix.  11-18.  But  when  time 
had  dulled  the  appetite  for  the  Messianic  hope  and  the  people 
had  got  used  to  submission  to  the  Kaisar,  and  Bar  Cocheba 
had  been  destroyed,  the  hour  had  come  to  listen  to  the  Ebion- 
ite-Iessene  Evangel  of  love,  teaching  that  the  Messiah  was  no 
warrior  but  a  Messenger  of  peace  baptised  by  John  in  the 
Jordan  while  fire  rolled  over  the  river's  surface.1     It  seems  al- 

1  To  this  fire  kindled  in  Jordan  we  consider  related  the  passage  in  Matthew,  iii.  11, 
'  He  shall  baptise  you  in  fire.'      This  too  is  placed  in  the  mouth  of  John  the  Baptist, 


670  THE  GHEBERS  OF  HEBRON. 

most  too  soon  after  Titus  and  their  fallen  Temple  (Luke,  xiii. 
35)  for  even  the  Ebionites  in  125  to  preach  a  '  Crucified  Mes- 
siah '  beyond  the  Jordan,  in  Bashan,  or  in  the  recesses  of  the 
Arabian  Desert.  But  the  style  of  the  Apokalypse,  referring  to 
the  Saints  (and  Matthew,  xxvii.  52  also  has  the  resurrection  of 
the  Saints),  comes  nearer.  Justin  used  it  and  the  Gospel  of 
the  Hebrews  (Nazarenes). — See  '  Supernatural  Religion,'  I.  270- 
273,  332,  420,  421.  Justin's  birthplace  was  in  Samaria  not  far 
from  the  Jordan,  and  his  advocacy  of  the  Christian  Gospels  is 
from  this  very  circumstance  a  moral  confirmation  of  Cyril's 
statement  that  Jordan  was  the  beginning  (of  the  doctrine)  of 
the  evangels.  Cyril  was  bishop  of  Ierousalem,  but  Justin  came 
from  near  Sichem,  tells  us  that  the  "  Magoi  apo  ton  anatolon  " 
came  from  Arrhabia.  But  how  is  it  that  the  Babylonian  and 
Jewish  doctrine  of  the  Intelligible  Sun  l  (Mithra,  Logos)  is  found 
referred  to  in  the  Apokalypse,  I.  4,  13,  16,  20  ;  ii.  1 ;  and  the 
Seven  Stars  are  again  later  referred  to,  as  Spirits  of  impiety,  in 
the  Codex  Nazoria,  if  Norberg  did  not  get  a  good  text,  or  did 
not  know  how  to  translate  it  ?  His  translation  so  successfully 
connects  with  other  contemporaneous  Nazorian  doctrines  that 
the  inference  is  that  this  translator  of  the  text  of  the  '  Codex 
Nazoria  '  either  knew  how  to  translate  correctly  or  was  divinely 
inspired  to  get  the  correct  meaning.2    Let  us  enter  here  the 

the  head  of  the  Nazorenes  according  to  the  Codex  Nazoria.  The  Gheber  fireworship,  in 
reference  to  Angels,  is  seen  in  Judges,  vi.  21 ;  xiii.  20-22.  Any  reference  to  such  evi- 
dences in  the  2nd  century  at  Antioch  may  be  regarded  as  literary  humbug,  or  sophistry. 
But  the  fire-symbol  in  Seir  belongs  to  Saturn's  castle  of  flame,  and  the  fire  in  the  waters 
of  Jordan  belongs  in  the  Gospel  of  the  Nazarenes  properly  to  the  Angel  Iesua,  the 
Saviour  Angel,  a  name  of  Metatron  and  Mithra  the  Mediator  born  Dec.  25th.  Matthew 
puts  the  Magian  horoscope  in  the  2nd  chapter,  followed  in  the  3d  by  the  Baptism  of 
the  Jordan.  This  is  Essene,  Nazarene,  and  Ebionite  enough.  The  earliest  Jordan 
Nazorians  were  perhaps  the  sect  of  Essenes  and  the  Baptists. — Matthew,  iii.  4  ;  Codex 
Nazoria,  passim.  The  Nazorene  Iessaeans  were  contemporaneous  with  the  Kerinthians, 
believing  in  a  Christos  as  Messiah,  but  not  in  a  Iesus. — Compare  Irenaeus,  I.  xxii.  xxiv. 
xxv.;  psalm,  ii.  2,  6,  7,  8,  12  ;  Elxais  Epiph.  Haer.  xix.  1.  c.  4. 

1  Julian,  Oratio,  V.  p.  172;  Lydus,  de  Mens.,  iv.  38,  74;  Movers,  I.  550;  Dunlap, 
Sod,  II.  p.  3.  The  Manichaeans  were  austere  ascetics.  They  did  not  celebrate  the 
birth  of  the  Christos,  denying  its  reality. — Mitman,  ed.  1844  (Harper),  p.  281. 

2  Norberg  gave  the  text  and  Latin  translation  in  3  quarto  volumes,  with  a  Lexidion 
and  an  Onomastikon  besides.  Theodor  Noldeke  produced  a  "  Mandaische  Grammatik  " 
and  calls  Norberg's  text  "wholly  useless"  because  Norberg  printed  it  in  Syriac  letters. 
This  was  an  error  ;  and  this  text  may  have  been  useless  to  Noldeke  in  making  a  Man- 
dilite  Grammar;  but  Norberg  succeeded  in  translating  479  pages  (of  text,  according  to 
my  copy)  intelligibly,  in  Latin  ;  and  so  that  the  translated  passages  and  texts  (so  far  as 
we  have  used  them  in  this  work)  agree  remarkably  well  with  the  testimony  we  have 


THE  GREAT  ARCHANGEL   OF  THE  EBI0NITE8.        671 

following  approximate  dates :  Kerinthus,  120-125  or  later  ; 
Gospel  of  the  Hebrews,  150  or  later  ;  the  Apokalypse,  125-130  ; 
Justin's  first  Apologia  about  155-165  or  still  later ;  Dialogue 
with  Trypho,  106-175.  Noldeke  dates  the  oldest  parts  of  Codex 
Nazoiia  as  high  as  650  ;  some  pieces  may  have  their  foundation 
in  the  time  of  the  Sassanides. — Noldeke,  Manda.  Gram.  p.  xxii. 
In  a  passage  of  the  Talmud  the  fathers  of  the  Synagogue 
expressly  acknowledge  that  their  forefathers  introduced  out  of 
the  land  of  the  Exile  the  names  of  the  Angels,  months,  and 
letters  of  the  alphabet. — Franck,  Kabbala,"  p.  261.  Apollo  had 
the  epithet  Hebdomaios  Sevenly,  like  Sabaoth  ;  compare  the 
Sevenly  Logos  in  Kevelation,  i.  12, 13,  16  ;  ii.  1  ;  iii.  1.  Apollo 
is  the  Monad.1  Apollo  does  not  think  that  there  is  anything 
that  he  does  not  know,  but  he  even  says  that  he  knows  how 
to  number  the  grains  of  sand  and  to  comprehend  all  the 
measures  of  the  sea.2  The  Eretrians  and  Magnesians  pre- 
sented the  God 8  with  the  first  fruits  of  men,4  as  Giver  of 
fruits,  paternal,  the  Generative  Source,  and  loving  man.5  Like 
the  Egyptian  Gods,  Apollo  is  closely  connected  with  the 
Sun.6  The  planets  revolve  around  him.7  The  Sun  is  the  King 
of  all  things.8  We  are  born  from  Him  ; 9  and  the  initiated  in 
the  Egyptian  Mysteries  were  circumcised. 

collected  from  other  sources,  such  as  Sohar,  II.  fol.  3,  5.  Whether  this  is  miraculous, 
or  a  result  of  Norberg's  being  able  to  make  a  Lexidkm  and  Onomastikon,  or  of  a  cer- 
tain facility  of  translating  the  languages  of  Syria,  is  of  no  consequence.  It  is  the  sub- 
ject that  is  interesting  to  us.  It  is  sufficient  that  Norberg  was  able  to  translate  one  of 
the  texts. 

The  real  trouble  is  that  so-called  'orthodox'  scholars  find  it  desirable  to  sustain  an 
orthodox  interpretation  and  general  prevailing  views  concerning  the  Semite  Scriptures 
whether  they  know  better  or  not.  Hence  such  scholars  as  Movers  or  Norberg  are 
greeted  with  faint  praise  or  talked  down  (as  adverse  to  the  sentiments  of  a  ring).  Theo- 
dore Parker,  on  the  contrary,  a  first  rate  scholar,  spoke  highly  of  Dr.  Movers.  Others 
have  spoken  highly  of  Nork.  At  all  events,  Norberg  in  giving  us  "Gabriel  Salicha," 
Gabriel  Apostolos,  has  come  very  close  to  "  Apostolos  "  as  one  of  the  names  of  the 
Messiah,  according  to  Justin  Martyr.  "The  Son  of  the  God  is  called  Angel  and 
Apostolos." — Justin,  Apol.  I.  p.  161.  ed.  Lutitiae,  1551. 

1  De  Iside,  10. 

2  Philostrat.  Vita  Apollonii  Tyan.,  VI.  11. 

3  Apollo  ;  called  in  Crete  Abelios,  elsewhere  in  the  Orient  Abel  the  Good  Divinity. 
Bel  the  Creator.     Hebrew,  Habol,  Bol. 

4  Compare  Exodus,  xiii.  12.  Man  is  generated  by  man  and  the  Sun.— Julian,  151 ; 
quotes  Aristotle. 

s  Plutarch,  Pythiae  Orac,  16. 
*  See  Julian,  Orat.,  iv.  p.  114. 
'  ibid.  146,  149.     He  is  called  King! 

8  ibid.  149.     Eli,  Helios. 

9  Julian,  iv.  192  ;  see  Colossians,  i.  16  ;  ii.  2,  3. 


672  THE   GIIEBERS  OF  HEBRON. 

And  those  things  more  divine  that  he  gives  to  the  souls,  freeing  them  from 
the  body,  lifting  them  up  to  the  kindred  natures  '  of  the  God,  a  subtile  and  power- 
ful vehicle  of  the  divine  ray,  given  to  the  souls  for  generation  of  the  safe  Re- 
turn,  celebrate  worthily,  and  by  us  let  it  be  believed  rather  than  shown.— 
Julian,  iv.  p.  152. 

The  Sun  generates  Aeskulapius  the  Saviour  of  all  things. — Julian,  in  Sol., 
153. 

The  first  day  of  the  week  was  made  sacred  by  the  Greeks  to 
Apollo,  to  the  '  Light  of  the  world '  by  the  Christians.  Also 
the  'glory 'is  a  present  from  heathenism  to  the  'Church.'  At 
an  early  period  the  Greeks  placed  on  the  head  of  the  statues  in 
the  open  air  a  little  moon  to  protect  them  against  the  weather. 
This  is  the  nimbus.  In  the  Baths  of  Titus  a  painting  Avas  dis- 
covered representing  Apollo  with  the  nimbus  round  his  head.2 
Herakles  is  termed  Saviour.3  Metatron  is  called  Angel  Iesua.4 
Gabriel  was  by  some  Gnostics  regarded  apparently  as  Saviour 
and  Sun-angel.5  Julian  says  that  Zeus  has  appointed  the  God- 
dess of  Wisdom  as  guardian  to  Herakles  (the  King  of  Fire  ;  Ga- 
briel) the  Soter  toil  Kosmou,  the  Saviour  of  the  world.6  The 
Sun  governs  the  seven  circles  of  heaven.  The  Sun  draws  all 
things  from  the  earth.  How  shall  he  not  draw  and  raise  up 
the  happy  souls  ?  Since  this  light  appears  to  belong  to  the 
Gods  and  to  those  that  desire  to  be  lifted  up  to  a  higher  place. 
The  light  of  the  rays  of  the  God  has  been  shown  to  be  naturally 
able  to  raise  up  through  the  visible  energy  and  the  invisible  ; 
by  which  innumerable  souls  have  been  raised  on  high  having 
followed  the  most  brilliant  and  sunlike  of  perceptions.7 

I  am   Abel  whom  Life  has  sent.— Codex  Nazoria,  I.  267  ;  Brandt,  p.  44  has 
Hibil  Ziwa  (Gabriel). 

Going  above  and  lifting  up  the  souls  to  the  World  of  idea.8— Julian,  iv.  136. 

The  Codex  Nazoria  in  Abel  Ziua  has  retained  the  Chaldaean 
doctrine  of  Belus  Minor,  the  Logos,  the  Saviour  Angel,  the 
Presence  Angel,  Gabriel.     In  Crete  the  Sun  was  called  Abelios. 

1  essences,  ousias. 

2  Nork,  Biblical  Mythol.,  II.  365  note. 

3  Movers,  389  ;  Munk,  Pal.,  522. 

4  Bodenschatz,  I.  191. 

5  He  takes  the  place  of  the  logos.     Irenaeus,  I.  xii.  p.  87 ;  Rev.  i.  16,  18  ;  xix.  13. 
«  Julian,  Oratio  VII.  p.  220. 

'  Julian,  V.  172. 

8  The  Intelligible  world  may  be  termed  the  ideal  world,  only  to  be  perceived  by 
the  mind.  Movers,  I.  551-554. 


77/ A'   GREAT  ARCHANGEL   OF  THE  EBIONITES.        678 

and  a  Dorian  form  of  tlio  name  was  Apellon. — Rinck,  Eel.  d. 
Hellenen,  I.  175  ;  Hesycliius,  s.  v.  Perseus  is  the  Logos. — Hip- 
polytus,  I.  122.  He  was  bom  of  a  Virgin. — Justin  (Trypho) 
p.  82. 

Aeskulapius,  the  Son  of  Apollo,1  is  the  late  autumnal  Sun 
without  strength,  and  his  emblem,  the  cock,  signified  the 
Sun's  return  from  Darkness,  that  is,  resurrection  !  That  is  the 
reason  Sokrates  desired  at  his  death  a  cock  sacrificed  to 
.Eskulapius.  He  is  Harpokrates,  and  Serapis  (whose  emblem 
is  one  or  two  cocks).  Having-  offered  himself  on  the  eighth 
day  he  was  initiated  into  the  Eleusinian  Mysteries.-  He  was 
represented  as  an  Infant,1  holding  in  one  hand  a  sceptre,  in  the 
other  a  pine-cone.  The  Sun  generates  Aeskulapius,  the  Sa- 
viour of  all  things.'  He  is  the  divine  physician  !  Melampous 
(priest  and  physician)  introduced  the  rites  and  festivals  of 
Dionysus  into  Greece.  He  appears  to  be  a  sort  of  Krishna."' 
It  is  to  be  noted  that  Herakles,  Iaqab,  Gabriel,  the  Vernal 
Lamb  (Rev.  vii.  4,  11 ;  xii.  1  ;  xxi.  11)  and  the  Christos  are  all 
connected  with  the  number  12  ;  Herakles  and  Apollo  with  the 
12  zodiacal  signs. 

In  these  oriental  religions,  Adonis  (as  Nature-god)  is  the 
King  over  all  the  other  Gods.0  The  Jewish  priesthood,  later, 
tried  to  strip  their  God  of  life "'  of  his  Groves,  besides  burning 
and  chopping  up  the  Asheras  or  emblems  of  the  lunar  divinite 
generatrice,  the  sole  source  of  the  body.8  AVe  find  Bol  with 
Asherah  ; 9  and  he  was  inquired  of,  as  the  Delphian  oracle  was. 
In  the  third  volume  of  La  Chan  and  Le  Blond's  description 
of  the  principal  engraved  stones  of  the  Cabinet  of  the  Due 

1  Mithra,  Ha  Bolim.  "Helios  the  Phoenician  Baal."— Sayce,  in  Academ.y,  Jan. 
15.  1881.  p.  45.  Helios  Apollo  generates  the  Asklcpios  in  the  world,  and  has  him  also 
before  the  world  with  himself.— Julian,  Or.  IV.  in  Solem,  p.  144.  The  blood  of  the 
Lamb  is  the  death  of  the  Adon,  slain  by  Winter,  resurrected  in  Aries  (the  Lamb).— 
Rev.  i.  16,  18.  Come  up  here  !— Rev.  xi.  1:2;  Julian,  Or.,  V.  172;  Dunlap,  Sod,  II.  3. 
The  Messiah  was  regarded  as  the  God  in  the  sun.— Matth.  xvi.  2  ;  Ps.  ii.  ;  Ps.  xix.  6, 
Sept.     The  Logos  =  the  Sr\. 

2  The  Klcusinian  Mysteries  are  the  Mysteries  of  Mithra.  Compare  the  ladder  (of 
the  seven  planets)  with  seven  steps. 

3  Mithra  infans  born  Dec.  25  in  the  cave. 
*  Julian  in  Solem,  p.  153. 

5  Niger  hie  est. 

8  Compare  psalm  xcv.  3. 

7  Adoni,  Mithra,  mi"l\  or  ffiiT. 

8  Deuteron.  xvi.  21 . 
»  2  Kings,  xxiii.  4. 

43 


G74  THE  GHEBERS  OF  HEBRON. 

d' Orleans,  plate  49,  Apollo l  was  exhibited  the  central  figure  of 
a  zodiac  of  eleven  signs.  He  has  a  crown  of  Rays  and  a  horn 
of  plenty,  with  flowers  in  it.  He  thus  is  the  first  sign  himself, 
taking  the  place  of  the  missing  Lamb  of  the  vernal  equinox. 
The  Apollo's  crown  of  rays,  then  belongs  to  the  vernal  Lamb 
that  in  the  sign  Aries  ~  wakes  nature  out  of  her  winter's  sleep. 
The  Lamb  treads  on  the  Serpent  of  darkness  and  winter.  In 
the  autumn  equinox  the  Serpent  was  the  cause  of  mortality  to 
Adam  ;  but  in  March  the  other  Adam  has  conquered  death  ! 
Apollo  has  served  Admetus  3  (the  Unsubdued)  in  Hades  ; 4  in 
Spring  he  is  a  risen  Redeemer,  and  Liberator  of  souls.  The 
Turkish  graves  are  sprinkled  with  flowers  and  water.  The 
Hindus  offered  a  lamp,5  water,  and  wreaths  of  flowers. 

"  Regnabit  a  ligno  Deus" 

Certainly  I  once  perceived  a  young  shoot  of  palm  coming  up  by  Apollo's 
altar  at  Delos. — Odyssey,  iii.  161,  162. 

Krete  where  KudOnes  dwelt,  around  Iardan's  waters. — Odyssey,  iii.  292. 

Before  the  Sun  had  put  on  his  crown  of  rays  Krishna  and  Ram  mounted. 
— Maurice,  Hindostan,  II.  p.  363. 

The  triangular  (figure)  belongs  to  Hades,  Dionysus  and  Ares.0 
In  the  ancient  gymnasium  at  Megara  there  was  a  stone  in  the 
form  of  a  not  large  pyramid  ;  this  they  named  Apollo  Karinos.7 
But  the  Hindu  triangle,  with  the  sun  in  the  centre,  seems  to 
express  them  all.  The  sun  was  the  centre  of  Essenian  symbol- 
ism, and  the  austere  life  of  the  Essenes  resembled  the  ascetism 
of  the  Brahmans,  Jains  and  Budhists,  as  also  that  of  the 
Magi.— Ernest  de  Bunsen,  78,  124. 

The  truest  Sun  proportions  all  things  to  the  time,  being  truly  Time  of  time. 
— Chaldaean  Oracle.8 


1  at  Colossae.     See  Rev.  vi.  13,  vii.  9,  10. 

"  ArSs,  March.  Ariel,  lar.  "Christus  invictus  Leo,  Surgens  dracone  obruto.  A 
morte  functos  excitat  " — Rambach,  Anthol.  I.  224,  paschal  hymn. 

3  Mithra  in  Hades.     Horus. 

4  Rev.  i.  18.  Rev.  v.  9  is  the  Christian  adaptation  of  a  part  of  the  Apollo- Admetus 
legend  about  Hades.  This  will  be  passage  for  Ia'hoh  (through  Aries).  The  pascha  is 
the  Diabateria. 

5  Lights  were  borne  before  the  dead  Jew  at  his  funeral  and  the  mourners  should 
keep  one  burning  day  and  night  after  the  funeral  seven  successive  days. 

«  de  Iside,  30. 
7  Pausanias,  I.  44.  3. 

s  Proclus  in  Tim.  249.  Cory,  p.  266.  For  the  unseen  fleshless,  bodiless,  is  men- 
tally perceived. — Damaskius,  de  princip.  cap.  6.  pp.  15,  16,  Kopp. 


THE   GREAT  ARCHANGEL   OF   THE  EBIQuYITES.        675 

The  priest-king-  of  Athens  supervised  the  Mysteries. — Ger- 
hard, in  Koniglich.  Akad.  der  Wissenschaften  zn  Berlin,  1858, 
p.  152.  At  Byblns,  another  Highpriest  supervened  every 
year  ;  he  alone  was  crowned  with  a  golden  tiara  and  wore  pur- 
ple.— Lueian,  Dea  Syria,  42.  Gold  was  the  Hun's  color. — Mat- 
thew, ii.  11.  On  the  front  of  the  Hebrew  Highpriest's  tiara  of 
gold  were  the  letters  niJT.  The  priest  of  Dionysus  (the  Sin) 
at  Athens  occupied  the  most  distinguished  place  in  the  thea- 
tre. He  corresponded  to  the  Brahmatma,  the  Bab  Magus,  the 
Hebrew  or  Egyptian  Highpriest  who  held  the  next  rank  to 
the  sovereign. 

To  the  Sun  (called  Adamas,  Athamas,  Tamas,  Tammuz  and 
Adam-Christ)  the  Sabian  Jews  and  Egyptians  sacrificed  a 
male  lamb  (annually  slain  from  the  beginning  of  the  world)  at 
the  Diabateria  (thou  wast  slain  and  didst  buy  us  for  the  God 
in  thy  blood. — Rev.  v.  9.  Rev.  vii.  14  :  The  blood  of  the  Lamb) 
in  March,  the  passage  or  pesach  of  Sol  through  Aries.  This 
pascha  or  pesach  is  Sol's  "  passage,"  or  passover  in  the  zodiac. 

First  fruits  to  God  and  the  (Aries)  Lamb. — Rev.  xiv.  4. 

The  Angel-king,1  anointed  with  light  by  the  Father  of  lights 3 
above  his  fellow  Powers,  is  called  the  King 3  and  the  Lamb.4 
Compare  Kleuker  (Emanations  lehre  bei  den  Kabbalisten)  pp. 
10,  11  ;  Dunlap,  Sod,  II.  p.  28.  The  word  slain  has  been 
used,  not  crucified  !     This  points  to  the  Jewish  Diaspora. 

A  Lamb  standing-,  as  though  slain,  having  Seven  horns    and  Seven    eyes 
which  are  the  Seven  spirits  of  God,  sent  forth. — Rev.  v.  6. 
Seven  Eyes  of  Ia'hoh. — Zachar.  iv.,  10. 
Seven  Angels  serve  before  God's  veil. — Pirke  Eliezer.5 

The  Light  of  Light  is  the  Anointed  of  the  Most  High,  and  his 
holy  Veil.6  The  veil  is  the  shekinah,  and  Metatron,  angel  of 
the  shekinah,  is  Lokd  of  the  seven  rays  of  the  Intelligible  Sun 

1  "  Mithra,  first  of  the  izeds."  Compare  also  Matthew,  iv.  11.  He  returns,  after 
the  Hoi  Adon  (Dec.  23),  as  the  Vernal  Lamb  in  Aries,  the  Lord  of  the  Seven  Rays. — 
Rev.  v.  (i. 

a  The  unknown  first  cause,  to  ov.     Numbers,  xxiv.  1G,  is  the  gnosis. 

3  Matthew,  xxv.  34.  This  is  the  King  "  Sabaoth  Adonaios,"  as  the  Sibylline 
Book  calls  him,  and  says  he  shall  preside  at  the  Last  Judgment. 

*  Dunlap,  Sod,  II.  28,  72-74,  137,  24 ;  James,  i.  17. 
5  Gfrcirer,  I. 

•  Dunlap,  Sod,  II.  28. 


676        «    THE   GHEBERS  OF  HEBRON. 

that  the  Gnosis  beholds  in  heaven  above  the  firmament.  Me- 
tatron is  the  Divine  Glory  itself  the  very  Shekinah  ! 

Metatron  est  ipsissima  Shekina,  et  Shekina  Metatron  Iehovae  vocantur, 
quia  Corona  est  decern  Sephirarurn. — Tikune  Soliar,  73b.1 

The  Kabbala  uses  the  term  King  of  the  Mikroprosopus.3  Me- 
tatron is  most  absolutely  the  pure  Shekinah  itself,  and  Sheki- 
nah is  called  the  Metatron  of  Jehovah  (Iahoh)  ;  for  the  Crown 
is  of  seven  spheres.  Shekinah  is  the  Holy  Ghost  and  God. 
It  is  also  called  Adonai.3  The  Angel  Redeemer  is  the  Sheki- 
nah, and  Metatron  is  the  Shekina-Angel.  The  Shekinah  is 
the  Word,  the  Messias.4  The  Mikroprosopos  is  the  Son  of  the 
Father.5  Seir  anpin  is  Mithra  ;  and  the  seven  lamps  of  the 
Jewish  Candlestick  signified  the  seven  planets. 

The  Adam-Kadmon  of  the  Kabbalah  is  the  foundation  of 
Christianity.  The  Christians  adhered  to  this  doctrine,  only 
reducing  the  first  three  persons  of  the  gnosis  to  two.  In  the 
Jewish  gnosis,  Eua  was  the  Spiritus  feminine  in  luna.  Adam 
corresponds  to  Allah  Sin,  Lunus  (Lunus-luna).  So  that  the 
gnostically  perceived  by  mental  power  is  the  arcane,  unrevealed 
Father,  whom  the  LaAV  called  Most  High,  Him  that  formed  the 
Adam,"  who  "illumined"  Her.7  Thus  the  order  of  gn5stic 
essences  was,  first,  the  First  Man,  called  the  Father ;  second, 
the  Second  Adam,  and,  third,  Christus-Gabriel,  the  Logos 
and  Son  of  the  Spiritus  Sanctus.8  The  followers  of  Monoimus 
the  Arabian  say  that  the  Beginning  of  the  universe  is  First 
Man  and  Son  of  Man,  and  what  come  into  existence,  exactly  as 
Moses  says,  have  their  origin  and  being  not  from  the  First  Man 
but  from  the  Son  of  the  Man,9  not  from  the  whole  of  him  but 

»  Gfrorer,  I.  321,  306. 

a  Kabbala  Denud.,  II.  391.     Microprosopos  means  Short  Face  (Sun,  Logos). 

3  Adonai  is  the  Sun.     Adonai  is  Adonis.— Am.  Orient.  Soc.  Journal ;  Gladstone. 

4  Nork,  Rabbin.  Quellen  and  Paiallellen,  xxii,  xxxi,  xxxii ;  Sohar  to  Exodus,  folios 
48,  123,  123,  124;  Surenhusius,  hamashveh,  710;  Meuschen,  Nov.  Test.  Graec.,  III.  38, 
39,  40. 

*  Kabbala  Den.  II.  355,  375. 

Nork,  Rabbin.  Quellen,  p.  402;  Bodenschatz,  III.  160;  Talmud,  Sanhedrin,  foL 
95.  col.  2. 

Exodus,  iii.  2,  14 ;  Irenaeus,  I.  xii.  p.  86. 

6  Adam  is  the  Egyptian  Osiris.— Dunlap,  Vestiges,  p.  226. 

7  Dunlap,  Sod,  IT.  24. 

8  Irenaeus,  I.  xxxiv.;  Sod,  II.  18,  22,  24,  25  and  authorities  cited  there. 

B  irn'o  tov  vlov  toO  avBoioirov. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        677 

from  a  part.  And  the  Son  of  the  Man  is  i,  which  is  his  dekas,1 
the  principal  number,  in  which  is  the  beginning  of  the  entire 
numeration  and  the  generation  of  the  universe,  lire,  air,  water, 
earth.  And  this  i  being'  a  unit  and  one  keraia,-  perfection  from 
perfection,  a  point3  coming-  forth  from  on  high,  containing  all 
tilings  whatever  itself  and  whatever  the  Man  contains,  who  is 
"  Father  of  the  Son  of  the  Man,"— Moses  therefore  says  that  in 
six  days  the  world  was  born,  that  is,  in  six  powers,  from  which 
the  world  is  born  from  that  one  point.1  Isis  is  the  feminine 
spirit,  coming  from  Phoenicia,  called  Isah  or  Ishah  in  Genesis, 
ii.  22-24/'  Therefore  the  reference  to  Father  and  Mother c 
must  be  Kabbalist,  because  Adam  had  no  parents.  The  Con- 
cealed Child  of  light  was  expected  to  appear  from  the  place  of 
his  concealment.  The  Messiah  goes  forth  from  the  ken  zippor 
(the  bird-nest)  in  the  Garden  of  Eden.7  Here  we  come  upon 
the  Adam-Christ.  When  Alohim  spoke,  the  Word  was  Light  on 
the  side  of  the  Father  and  on  the  side  of  the  Mother.— Gen.  v.  2. 

Adam  supremus  omnium  est  Corona s  summa. — Itosenroth,  Kabbala  Denu- 
data,  Apparatus,  26,  28,  517. 

The  doctors  concluded  that  the  Messiah  would  be  manifested 
before  the  Destruction  of  the  City. — Lightfoot,  Hor.  Heb.  I. 
449.  The  Kabbalists  held  that  the  three  letters  Adm  meant 
that  Adam  should  reappear  in  David  and  the  Messiach.  "  The 
Mystery  of  Adam  is  the  Mystery  of  the  Messia'h." 9    Metatron10 

1  His  number  10.  In  the  oldest  part  of  the  Mishna,  in  the  Pirke  Afoth,  v.  1,  it 
says  :  Through  10  words  the  world  has  been  created.  Origen  says  that  the  God  is 
named  with  ten  names  by  the  Hebrews. — Gfnirer,  Jahrhund.  des  Heils,  L  299;  II.  24. 

a  keraia  means  a  horn  of  the  moon,  one  projecting  point,  apex. 

3  keraia. 

*  Monoimus;  Hippolytus,  x.  17. 

5  Sod,  II.  p.  24  ;  Irenams,  II.  xxxiv. 
«  Gen    ii.  24. 

7  "Light  of  Power  proceeding  from  the  Concealed  that  arf.  concealed," — from 
the  Beginning  of  Ain  Soph  (without  end). 

8  Matthew,  xxv.  34 ;   Luke,  iii.  liS.     The  Supreme  Adam  is  the  King  ! 

*  The  reference  is  forgotten  ;  it  probably  is  in  the  Kabbala  Denudata ;  but  it  is 
proved  to  be  correct  in  Dunlap,  Sod,  I.  112  note;  II.  65,  66,  67,  68,  70,  74,  77.  140; 
Hyde,  1(58 ;  also  1  Cor.  ii.  7;  Coloss.  iv.  8.  Ammin  means  the  Concealed  and  Conceal- 
ment.—  Manetho;  Plutarch  de  Iside,  9.  Hckataeus,  the  Abderite,  says  that  the 
Egyptians  think  the  First  God  the  same  as  the  universe,  as  if  being  invisible  and  con- 
cealed ;  calling  on  and  invoking  him  to  become  visible  and  manifest  to  them  they  say 
Amoun  ! — de  Iside,  9. 

Adam  (the  Man,  Gabar)  appears  iu  Daniel,  viii.  15,  16,  and  gives  an  order  to 
Gabriel. 

10  Mithra,  Seir  Anpin,  Serapis,  Osiris,  Horus,  Dionysus,  Apollo. 


678  THE   GHEBERS  OF  HEBRON. 

is  Adam  Kaclmon.1  "  What  you  call  Adam  Kadmon  we  call 
Christ." 3  "  He  was  no  sophist,  but  he  was  the  Power  of  God, 
his  Logos." 3  Adam  supreme  of  all  is  the  Highest  Crown,  the 
Logos,  the  Word  of  St.  John's  Mysticism. — John,  i.  1-3.  The 
Elect  and  Concealed  One  existed  in  His  Presence  before  the 
world  was  created  and  forever. — Enoch,  p.  49.  From  the  Be- 
ginning the  Son  of  Man  existed  in  secret.— Enoch,  p.  68. 

luctus  monumenta  maiiebunt 
Semper,  Adoni,  mei ;  repetitaque  mortis  imago. 

The  Anointed  King  lias  been  appointed  to  rule  over  all  hosts. — The  Sohar, 
Comment,  to  Genesis,  xl.  10. 

Before  the  creation  God  had  no  form.  When  the  Concealed 
of  the  concealed  wished  to  manifest  himself  he  first  made  a 
point.4  So  long  as  this  light-point  had  not  come  to  appear- 
ance the  endless  was  still  wholly  unknown  and  diffused  no 
light  at  all.5  The  Crown  is  the  first  "point."  .  .  .  That  light 
which  is  manifested  is  called  the  Garment ;  for  the  King  him- 
self is  the  innermost  light  of  all  lights.6 

But  arcana  is  the  subject  to  which  that  belongs ;  to  conceal  the  Mystery  of 
the  King  is  good  :  lest  into  profane  ears  should  be  injected  the  statement  about 
souls  migrating  into  bodies,  but  not  from  other  bodies  ;  lest  sacred  things  should 
be  sent  to  dogs  or  pearls  cast  before  swine.  For  it  would  be  impious  to  give  to 
the  public  (vulgus)  these  arcana  of  the  wisdom  of  God! — Origen,  contra  Celsnm, 
V.  pp.  483,  484.  Latin. 

Concealed  from  you  is  the  Great  Wisdom  itself  of  the  Maker  of  all  things 
and  the  All-ruler  God.— Justin  against  Trypho,  p.  56.   Lutetiae  1553. 

His  garment  is  white  and  his  appearance  that  of  a  Concealed  Face! — The 
Sohar,  III.  128  b. 

A  great  White  Throne. — Rev.  xx.  11. 

That  which  neither  generates  nor  is  generated  remains  un- 
moved ;  for  genesis  consists  in  movement,  since,  too,  what  is 
generated  is  not  without  motion,  both  to  cause  production  and 
to  be  produced:  and  that7  which  alone  is  neither  moving  nor 

'  Nork,  Bibl.  Mythol.  II.  281. 

2  Knorr,  Adumbratio  Kabb.  Chr.  pp.  6,  7. 

3  Justin,  Apologia,  I.  p.  140. 

4  nekudah  rashonah. 

"  Sohar,  I.  15  a;  Ioel,  p.  87. 

6  The  Aidra  Suta,  ix.  He  shall  judge  Azazel  and  all  his  associates.— Enoch,  p.  58. 
Compare  Rev.  xix.  20,  21 ;  xx.  The  Book  of  Enoch  and  the  Apokalypse  are  near 
together  on  this  last  point. 

7  Compare  the  Hindu  "tad." 


THE  GREAT  ARCHANGEL   OE  THE  EBIONITES.        679 

moved  is  the  more  ancient  Ruler  and  Governor  whose  image 
might  properly  be  said  to  be  the  number  Seven.1  And  Philo- 
laus  confirms  my  opinion  in  these  words  :  For  God,  he  says,  is 
the  Governor  and  Ruler  of  all,  being  always,  staying,'  unmoved, 
himself  like  to  himself,  different  from  the  others.3  Already  in 
the  days  of  the  Akkadian  monarchy  the  religious  hymns  of 
Chaldaea  speak  of  the  one  God  and,  before  then,  the  Egyptian 
priests  had  been  engaged  in  proving  that  the  various  Gods 
were  but  manifestations  of  one  divine  essence.4  The  Hindus 
and  the  Jews  were  accustomed  to  similar  views,  and  Philo 
speaks  of  the  "  Powers  "  of  God.  In  the  identification  of  Zeus 
Chthonios  with  the  other  Chthonian  Deities,  we  find  a  resem- 
blance of  the  Gods  which  Orpheus  regarded  as  their  unity, 
which  the  Bible  considered  to  be  their  unity,  and  which  Philo 
supposes  to  be  a  unit  (to  on),  revealed  and  manifested  by 
"  Powers."  5 

Irenaeus  wrote  his  first  three  books  about  a.d.  185-187. — 
Compare  'Supernatural  Religion,'  II.  213.  Among  certain 
Gnostics  of  the  School  of  Valentinus  we  find  this :  "  est  enim 
super  te  Pater  omnium  primus  Anthropus  et  Anthropus  filius 
Anthropi  :  "  Over  thee  is  the  Father  of  all,  the  First  Man,  and 
the  Man  the  Son  of  the  Man. — Irenaeus,  I.  xxxiv.  p.  135.  The 
very  title  '  Son  of  the  Man '  comes  from  the  gnosis  ;  probably 
in  connection  with  the  "  Man  "  mentioned  in  Ezekiel,  i.  26-28  ; 
x.  21.  Some  of  the  gnostics  seem  to  have  held  that  above  the 
immediate  creator  of  the  kosmos  there  is  another  Father,6  an- 
other Onlybegotten,  another  Logos7  sent  forth  in  a  lesser  rank 

1  Sabaoth.  Apollo  is  the  monad,  Diana  the  duad,  Athena  the  hebdomas. — de  Iside, 
10.     Apollo  is  called  Hebdomaios. 

2  Compare  Simon  Magus's  "Standing  One."  I  STOOD  before  thee. — Philo,  Legal 
Alleg.  III.  2. 

8  Philo  Jud.  de  mundi  opificio,  33.     Compare  the  Kabalah  Ayin,  the  No  thing. 

*  A.  H.  Sayce,  II.  399. 

5  the  Powers  of  God.  Justin  vs.  Trypho,  p.  50,  speaks  of  the  Knrios  (the  Lord)  of 
the  Powers.  The  modern  world  understands  the  Kabalah;  and  when  Christianism  is 
identified  with  the  Kabalah  (and  S.  Munk,  Palestine,  p.  520,  says  that  some  Kabalist 
theories  are  found  in  the  Evangels,  and  Acts  of  the  Apostles,  and  p.  522,  mentions 
Metatron)  the  subject  of  the  origin  of  Christianism  receives  additional  light.  For 
Christianism  came  out  from  Arabia  ( — Galatians,  i.  18 ;  ii.  15)  and  the  Jewish  language 
is  a  form  of  the  Arabian  speech. 

*  The  Monad  is  there  primarily  (primitively,  before  all)  where  the  Paternal  Monad 
exists. —Cory,  p.  244.  The  Paternal  Monad  is  the  to  Si-  (the  Divine  Life  in  the  ab- 
stract) ;  but  the  Monad  from  the  unit  is  the  Logos. 

7  The  Nikolaitans  held  that  there  were  three  personae  in  succession,  the  Christos, 


680  THE  GHEBERS  OF  HEBRON. 

(deminoratione)  and  another  Christos,  who  has  been  made  later 
than  the  other  aeons,  with  the  holy  spirit :  and  another  Salva- 
tor  who  was  put  together  not  by  the  Father  of  all  things  (i.e. 
the  God  of  the  Jews)  but  by  those  aeons  who  were  made  in 
diminishing  status  (deminoratione)  etc.  etc.  This  is  a  Valen- 
tinian  gnosis.  But  Kerinthus  taught  that  there  is  a  primal 
God,  the  Unknown  Father,  who  did  not  make  the  world.  He 
sowed  in  men  the  Nikolaitan  doctrine,  the  gnostic  opinion,  that 
the  Christos  and  Salvator  on  high  was  not  born  ;  and  although 
he  descended  upon  Iesu  in  the  form  of  a  dove,  yet  that  he  Hew 
back  again.  But  how  is  it  that  he  knows  so  much '  of  the  doc- 
trine of  the  Gospel  of  Matthew  ?  Especially  at  a  time  when 
Judea  expected  a  warlike  King  of  the  Jews !  What  turned  the 
hope  of  a  Great  King,  the  Messiah,  into  the  conception  of  the 
New  Testament  non-resistant  ?  The  Jordan  gnosis  connects 
with  Eastern  Monachism.  As  the  Gnostics  resigned  the  world 
and  crucified  the  flesh  in  order  to  obtain  the  resurrection  in 
the  kingdom  of  the  heavens,  so  too  St.  Matthew  emphasised 
this  doctrine  in  the  crucifixion  of  Iesu.  His  martyrdom  illus- 
trated the  martyrdom  of  the  flesh.  The  author  of  '  Antiqua 
Mater,'  p.  235,  raises  the  question  whether  the  Iesu  thus  con- 
nected with  the  Christ  was  not  an  ideal  of  Gnostic  origin.  The 
character  of  Iesu  in  the  Gospels  is  a  complete  illustration  of 
the  gnostic  doctrine  of  self-denial,  such  as  was  found  among 
the  Essenes,  Nazoria,  Ebionim,  Therapeutae,  and  monoa. — 

Onlybegotten,  and  the  Logos.  In  that  case  there  could  be  no  idea  of  a  crucifixion, 
since  all  three  were  considered  to  be  incorporeal  essences.  Then  these  Christians  knew 
nothing  of  Iesu.     Rev.  ii.  9  must  then  refer  to  the  dead  Adon,  the  Paschal  Lamb. 

1  How  came  Karpokrates  and  Kerinthus  about  115-135,  to  hear  of  the  theory  of  a 
Messiah  Crucified  (in  a.d.  33)  when  the  Jews  were  expecting  the  Son  of  Dauid,  the 
warlike  Messiah  of  Jewish  hope  and  Apokalyptic  revelation  up  to  134  '?  One,  too,  pre- 
pared to  surrender  to  Caesar  what  Caesar  had  already  acquired,  much  to  the  displeasure 
of  the  Jews.  The  friends  of  Josephus  might  favor  such  a  policy,  but  they  were  not 
ready  to  recognise  a  Messiah  by  it.  The  Essene  and  the  Ebionite  of  Edom  might  admit 
the  principle  of  non-resistance,  but  the  Idumcan  came  to  the  rescue  of  the  City  and 
Temple.  The  gnosis  of  the  Ebionites  of  each  kind  was  in  full  power  over  the  adherents 
of  the  Christos.  The  world  was  crucified  to  them  and  the  Encratites.  The  Gospel 
of  Matthew  used  by  the  Ebionites  was  called  by  both  Clemens  Alexandrinus  and  Origen 
the  Gospel  according  to  the  Hebrews. — Supernatural  Religion,  I.  p.  423.  5th  ed.  : 
quotes  Clemens,  Strom,  ii.  9.  §  45;  Origen  in  Joh.  t.  ii.  6  (Op.  iv.  p.  63  f.);  Horn,  in 
Jerem.,  xv.  4.  Eusebius,  H.  E.  III.  cap.  27,  states  that  the  Ebionites  used  only  the 
"  Gospel  according  to  the  Hebrews."  The  last,  then,  was  called  the  Hebrew  Matthew. 
Consequently  the  Ebionites  did  not  use  our  Matthew,  and  we  do  not  know  what  was  in 
their  Gospel.  Does  the  expression  Hebrews  imply  that  the  phrase  was  coined  else- 
where ? 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        681 

Matthew,  xvi.  24;  xix.  21.  Self-denial  is  figured  in  circum- 
cision, baptism,  mortification  and  crucifixion  of  the  flesh.  The 
conversation  of  the  Jewish  gnostics  turned  largely  upon  death 
and  the  resurrection.  What  did  the  40  days'  fast  in  the  Desert 
signify  if  not  the  fast  of  the  Nazorene,  Ebionite  and  Iessaian 
gnosis  1  If  we  turn  to  Josephus's  Life,  or  to  Matthew,  iii.  3-7  ; 
xi.  7  f.,  we  find  the  deserts  the  abodes  of  anchorites  driven  there 
by  the  gnosis  of  their  God  to  escape  from  temptation  and  the 
sins  of  the  world.  The  gnosis  was  the  source  of  the  Essene 
monasteries  and  Therapeute  convents!  The  Nazorenes  and 
Ebionites  cud  (raced  the  Knowledge  of  God.  Why  ?  They  held 
that  the  hoihj  is  the  prison  of  the  soul !  Destroy  the  body, — and 
the  soul  shall  rise  in  three  days.  Blessed  are  the  pure  in  the 
heart,  for  they  shall  see  the  God !  This  was  the  Jordan  gno- 
sis1 of  the  God.     When   we   find   such   expressions   as  "the 

!  Every  mind  understands  the  Deity,  for  mind  is  not  without  what  is  mind-per- 
ceived, and  the  mind-perceived  (the  voiyrov)  is  not  apart  from  mind. — Cory,  p.  240.  The 
soul  being  bright  fire  remains  immortal  and  is  mistress  of  life. — Psellus,  28  ;  Plet.  11. 
Cory,  p.  243.  The  doctrine  of  the  incarnation  admitted  the  gnosis  in  confessing  a 
Christos ;  but  self-denial  is  inculcated  in  the  crucifixion,  and  the  favorite  theory  of  the 
resurrection  of  souls  confirmed  in  the  doctrine  of  the  Resurrection  of  Iesu.  Was  the 
doctrine  of  the  incarnation  of  the  Messiah  and  his  crucifixion  taught  before  138,  or  in 
the  Four  Evangels  posterior  to  140  ?  Under  two  Minds  the  life-generating  fountain  of 
souls  is  comprehended  (enclosed).— Cory,  p.  253  ;  Dam.  de  princip.  Father-generated 
Light,  for  he  alone,  having  gathered  from  the  strength  of  the  Father  the  flower  of 
mind,  has  the  power  of  understanding  the  Paternal  Mind.—  Proclns,  in  Timaeum,  242; 
Cory,  253,  254.  But  the  Ebionite  N.  T.  gnosis  denies  that  the  Son  knows  all  that  the 
Father  does.— Matthew,  xxiv.  36.  Sinaiticus.  The  Primal  Fire  beyond  did  not  enclose 
his  power  within  Matter  by  works,  but  by  Mind.  For  the  Architect  of  the  fiery  world 
is  .Mind  of  Mind.— Proclus,  in  Theolog.  333  ;  in  Timaeum  157  ;  Cory,  p.  244.  He  shall 
baptize  with  spirit  and  fire.— Matthew,  iii.  11,  12.  The  gnosis  here  is  the  same  in  both 
quotations,  the  Father  Mind  and  the  Logos  Mind,  and  the  Gheber  fire  in  both.  There 
were  two  Bels,  the  first  Saturn,— the  second,  Sol.— Movers,  I.  186,  185.  The  San  sees 
the  pure  Circle  in  the  heavens.— Cory,  Anc.  Fragm.  p.  266.  The  (sun's)  disk  is  carried 
in  the  starless,  much  above  the  inerratic  (non-planetic)  loftier  (circle).  And  so  he  does 
not  occupy  the  centre  of  the  planets,  but  of  the  three  worlds.— Julian,  Oratio  V.  p. 
334.  The  tomb  of  Saturn  was  in  the  Caucasus  mountains. — Clementine  Homily,  V.  23. 
Before  all  tilings  that  really  exist  and  before  the  whole  ideal  forms  there  is  One  God 
prior  to  the  First  God  and  King  ;  and  from  this  One  the  self-originated  God  caused 
himself  to  shine  forth—  Kenrick,  Egypt,  I.  303;  Cory,  Anc.  Fragments.  So,  too,  Mat- 
thew, xxv.  :;4,  40.  Here  you  have  the  Babylonian  Father  and  Son,  the  Oriental  Gno- 
sis, professing  Knowledge  of  things  on  high  !  The  very  doctrine  of  Philo  in  regard  to 
the  inhabitants  of  realms  above.  But  the  soul  is  not  a  bright  emanation  from  fire  (a 
conception  of  the  fireworshippers).  It  is  the  manifestation  of  the  powers  of  a  com- 
plete organism,  the  indication  or  exponent  of  a  completed  circuit  in  the  animate  sys- 
tem. Soul  is  not  life,  else  the  insane  have  souls,  having  life.  In  fact,  the  gnosis 
knows  very  little  about  the  human  constitution  and  even  less  concerning  supernal 
things.     It  is  religious  sentiment  based  on  pure  imagination.     Colossians,  i.  16,  con- 


6S2  THE   GHEBERS  OF  HEBRON. 

falsely  named  gnosis  "  and  "  Gnostic  falsifiers  "  this  is  merely 
an  effort  of  the  later  Irenaeus  party  to  assault  the  left  wing  of 
the  gnostics,  the  extremist  Gnostics ;  taking  all  the  credit  to 
themselves  as  being  possessed  of  better  knowledge.  Whereas 
we  have  seen  how  good  the  right  wing  of  the  gnostics  really 
was,  and  how  pure  it  claimed  to  be  in  Egypt,  in  Hermes,  in 
Mons  Nitria,  in  Nabathea,  Adoma,  Moab,  and  all  along  the 
Jordan.  The  '  Gospel  of  the  Hebrews '  appears  (from  what 
little  is  reported  of  its  gnosis)  rather  high  colored,  to  judge 
from  the  description  of  the  fire  in  the  Jordan  at  the  baptism. 
St.  Jerome  admits  that  the  Gospel  of  the  Nazorenes  came  from 
one  source  (with  our  Greek  Matthew)  but  that  "  different  by- 
ways of  rivulets  "  had  been  discharged  into  it.  We  can  guess 
what  this  means !  That  the  earliest  gnosis  and  Nazorian-Ebion- 
ite  Christology  in  the  Gospel  of  the  Nazoraioi  would  not 
have  suited  Irenaeus,  or  the  Roman  Katholic  Church  of  St. 
Jerome's  time.  The  Palestine  gnosis  was  Nazorian,  Sabian, 
Ebionite  and  Hebrew.1  When  Jerome  got  into  the  land  of  the 
Older  Ebionim,  or  studied  the  Gospel  of  the  Nazarenes  in  the 
library  at  Caesarea,  he  found  it  out.  All  this  goes  to  show  that 
a  change  occurred  from  the  views  of  the  Ebionites  to  our  or- 
dinary Four  Gospels.  There  was  something  that  needed  to  be 
added  to  or  taken  away  from  them. 

The  Son  of  Man  has  been  elected  and  concealed  before 
the  Lord  of  the  spirits  before  the  world  was  made,  and  unto 
eternity  he  will  be  before  Him. — Henoch,  xlviii.  6,  xlix.  2.  For 
previously  (before  all  things)  was  he  concealed,  and  the  Most 
High  has  kept  him.  .  .  .  — Henoch,  lxii.  7.  The  Angel  of  the 
Lord  is  the  Adon  (Lord)  the  face  of  God,  sent  to  prepare  the 
way  of  the  face  of  God. — Galatinus,  de  Arcanis,  III.  fob  77. 
It  is  not  of  so  much  consequence  to  find  out  how  the  Jewish 
Messiah,  the  Son  of  Dauid,  got  turned  round  into  the  Christos 
a  Divine  Person,  as  it  is  to  feel  sure  of  the  fact !  Isaiah,  lxiii. 
9,  psalm  ii.,  and  Micah,  v.  2,  may  establish  this,  but  when  the 

tains  the  Logos  doctrine  of  Philo  Judaeus  and  St.  John's  Gospel,  and  is  as  gnostic  as 
Saturninus  was.  Physical  injury,  on  the  principle  that  the  soul  is  an  entity  separate 
from  the  body,  ought  not  to  affect  the  thinking  mind,  but  it  does. 

1  St.  Jerome  says  that  he  has  translated  writings  of  the  Apostle  and  Evangelist 
(Apostoli  atque  Evangelistae  scripta).  These  scripta,  written  in  Hebrew  and  trans- 
lated by  St.  Jerome,  are  the  pseudo-Matthaei  evangelium,  known  as  the  liber  de  ortu 
beatae  Mariae  et  infantia  Salvatoris.— Compare  Tischendorf,  Ev.  Apocrypha,  pp.  xxv.- 
xxx.,  50,  51. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        683 

•Jewish  Sibyl  tells  us  that  'God  shall  send  from  the  sun  a 
King- '  and  Matthew  xxv.  mentions  "  the  King,"  we  know  that 
we  are  standing  on  Ebionite  and  Kabalist  ground. — Matthew, 
viii.  4.  That  the  Babylonian  or  Jewish  Saturn  was  also  held 
by  the  doctrine  of  the  priests  to  be  the  Sun  we  learn  from 
Movers,  I.  185,  Numbers,  xxv.  4,  and  psalm  xix.  4,  6,  Septuagint, 
Vulgate,  and  Arabic  versions.  The  Sibyl  having  got  us  over 
this  difficulty,  we  can  understand  the  way  the  hiatus  from  1 
Samuel,  \vi.  1,  12,  to  Isaiah,  lxiii.  9,  to  the  Saviour  Angel  Iesua, 
has  been  bridged  over  through  the  Logos  as  Angel  of  the  Cov- 
enant. The  '  Son  of  Dauid  '  is  Ebionite. — Matthew,  i.  16, 17,  ii. 
2,  v.  3,  5,  x.  7-28  ;  Luke,  ix.  3.  It  is  among'  these  Nazoria  and 
Ebionim  (with  all  their  Aeons,  names  of  the  Angels,  and 
gnosis)  that  we  have  to  look  for  the  '  apostles  '  of  the  Iessaians. 
The  Sibyl,  Isaiah,  lxiii.,  Micah,  v.  2,  Daniel,  vii.  13-25,  the  Apo- 
kalypse and  Justin  Martyr,  follow  the  one  straight  line  of 
Philo's  Logos.  The  Apokalypse  is  a  work  preceding  Justin 
Martyr's  time  and  well  known  to  him.  Like  Daniel  vii.  it 
represents  the  Saints.  It  knowrs  no  more  of  the  Gospel  his- 
tory of  Iesus  than  Paul  did.  It  only  knows  "  the  Lord  Cruci- 
fied in  Pvome,"  the  Lamb  slain.1  It  has  the  doctrine  of  the 
Logos,  in  common  with  Philo  and  Justin  Martyr,  and  the 
White  Horse  of  the  Persian  Sabian  Sungod  Mithra.  It  is 
Ebionite  (Rex.  ii.  20,  iii.  9,  12,  iv.  4,  v.  11,  vii.  11,  ix.  19,  20,  21, 
xii.  6,  14,  xiv.  4,  xv.  3,  xviii.  4 ;  Matthew,  xvii.  2).  It  has  the 
24  Elders  dressed  in  white ;  compare  the  Highpriest  and  24 
priests  in  Ezekiel,  viii.  16.  The  apostolic  period  we  may  set 
down  as  later  than  Jerusalem's  fall  (69-70),  in  the  Messianic 
period,  say,  from  a.d.  100  to  135  ;  this  was  the  time  for  Nazo- 
rene  and  Ebionite  'apostles 'to  be  stirring  in  the  'Travels.' 
But  to  connect  the  Apokalypse  with  the  Jewish  Angel  Iesua  see 
Rev.  i.  16,  18,  ii.  18,  iii.  5,  vii.  14,  17,  xi.  18,  xiv.  13.  The  Angel 
Iesua  (Isa.  lxiii.  9  ;  Bodenschatz,  K.  V.  d.  Juden,  II.  191)  would 
in  due  course  appear  as  the  '  Merciful  Power '  of  Philo's  Logos 
in  Rev.  iii.  5,  21  ;  vii.  9,  10,  14,  17.  Mithra  is  Logos,  Mediator, 
lifts  up  the  souls  to  heaven,  is  born  Dec.  25th  in  a  cave,  and  of 

1  This  may  be  figuratively  spoken  !  The  persecution  of  the  Christians  in  the 
Great  City,  Rome,  might  have  been  and  probably  was  thought  to  be  persecution  and 
crucifixion  of  Christ.  This  would  date  the  first  notion  of  a  Crucified  Christos  pos- 
terior to  a.d.  130-135,  after  Bar  Cocheba.  Daniel  prophesies  a  killing,  but  not  a  cruci- 
fying. 


684  THE  GHEBERS  OF  HEBRON. 

a  Virgin.1 — Eev.  xii.  1,  2,  5,  6.  We  know  that  the  Apokalypse's 
prophecy  of  the  Destruction  of  Rome  never  came  to  pass  (Rev. 
xvii.  3,  5,  6,  9,  10)  and  was  not  likely  to  have  been  made  later, 
or  very  much  later,  than  the  death  of  Bar  Cocheba  (or  Coziba) 
about  a.d.  133.  The  coming-  of  the  Jewish  Messiah  may  have 
still  been  expected  by  the  Messianists  as  late  as  a.d.  140,  pos 
sibly.  When  Rev.  vii.  9,  10,  and  xi.  15  exhibit  the  Saviour  of 
all  nations  we  know  that  the  Diaspora  or  the  Ebionite,  has  got 
into  Asia  Minor  (Rev.  i.  11,  ii.  6,  15,  iii.  9)  but  not  away  from 
the  exclusiveness  of  those  that  lived  over  the  Jordan  and  under 
the  Law  of  Moses  (—Matthew,  v.  17, 18  ;  viii.  4;  x.  5,  6  ;  xv.  24) 
not  far  away  from  the  lost  sheep  of  the  house  of  Israel.  When 
we  bear  in  mind  that  Asarel  was  the  Kronos  (Saturn)  of  Asaria 
(Sarra)  or  Syria,  that  Kronos  in  the  Babylonian  Flood-story 
represents  the  office  of  Iahoh  (Life-god)  as  the  primordial  un- 
created (anfangsloser)  Being  without  beginning  that  was  re- 
garded as  Creator 2  and  Father  of  men  and  Gods  (Movers,  I. 
261),  it  is  not  surprising  that  the  Israelites,  coveting  Kanaan 
(Syria),  should  have  kept  Saturday  (dies  Saturni)  sacred  to 
Saturn  and  others  kept  Sunday  sacred  to  Sol,  like  the  other 
Sabians.  So,  too,  in  the  Thebais,  in  Egypt,  Kneph  was  con- 
sidered to  be  uncreated  and  immortal.  Where  was  the  knowl- 
edge (gnosis)  of  heavenly  things  to  have  an  end  ?  The  wor- 
ship of  Saturn  was  genuinely  Phoenician 3  ( — Movers,  I.  25). — 
Daniel,  i.  3,  5  ;  vii.  22.  And  the  Arabian  Magoi  (astrologers) 
had  foreseen  in  the  East  the  star  of  the  Jewish  Messiah  and 
Saviour.— Matthew,  ii.  2. 

The  Persians  regarded  Mithra  as  the  Chief  of  the  Izeds 
(Angels),  in  Babylonia  he  was  held  to  be  the  Logos  (as  too  in 
the  Apokalypse),  Philo  regarded  the  Logos  as  the  Great  Arch- 

1  The  God.  then,  was  born  a  man,  and  himself  Kurios  (Sungod  and  Lord)  he  saved 
us,  giving  the  sign  of  the  Virgin.— Euseb.  V.  cap.  8.  Eusebius  must  have  read  this  in 
the  Septnagint  Greek  ;  but  the  Hebrew  has  ha-olma  the  virgin,  the  girl. 

2  Colossians,  i.  16.  But  the  Messiah  was  to  be  called  by  the  Tetragrammaton  the 
Name  of  God.— Galatinus,  de  Arcanis,  capita,  ix.,  x.  Liber,  III.  fols.  71,  72.  The  Mes- 
siah then  was  God  the  Creator ;  and  back  of  him  was  the  Ayin,  the  Unrevealed  entity  ! 
And  this  is  his  Name  that  they  shall  call  him,  Iahoh  Zedeknu  (Iahoh,  being  the  Four 
Letters  Ihoh).— Jeremiah,  xxiii.  6.  Thus  the  Messiah  came  to  be  regarded  as  God  the 
Logos  and  Creator.  This  was  Babylonian  doctrine.  So  Galatinus,  III.  x.  77  ;  Malachi, 
iii.  1,  2,  3. 

3  The  worship  of  Phoenician  deities  extended  to  Pontus  on  the  Black  Sea.— Movers, 
I.  21.  Phoenician  settlements  on  the  Black  Sea.  The  Adonia  were  celebrated  in  Make- 
donia.     Markion  came  from  Pontus. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        685 

angel,  of  many  names ;  consequently,  the  names  Gabriel, 
Metatron  and  Michael  or  "  Angel  Iesua  "  could  be  applied  to 
him  ;  some  gnostic  writers  spoke  of  the  Angel  Gabriel  as  tak- 
ing- the  place  of  the  Logos  (Irenaeus,  p.  87 ;  Dunlap,  Sod,  II. 
pp.  3,  18);  the  Ebionites  regarded  the  Son  as  Archangel,  less 
than  the  God  ;  Justin  Martyr  says  that  the  Son  was  called 
Angel  ;  Epiphanius  says  that  the  Ebionites  considered  him  an 
Archangel  ;  while  the  followers  of  John  the  Baptist  at  Bassora 
regarded  Gabriel  as  the  most  splendid  of  all  the  Angels,  the 
first-begotten  Son.— Codex  Nazoria,  I.  165,  247,  267,  283 ;  II. 
116,  117.  Norberg  in  his  preface  p.  viii.  says  that  no  other 
Aeon  was  prior  to  Gabriel.  The  Essenes  attached  great  im- 
portance to  the  Angel  Names,  and  St.  Luke,  i.  26,  35,  ascribes 
to  Gabriel  divine  function.  The  Jews  considered  him  the 
Angel  of  Fire,  which  appeared  in  Exodus  iii.  2,  4,  6,  14,  16 ; 
Judges,  xiii.  20,  22.  In  the  beginning  the  First  Cause  existed 
alone  :  He  thought :  I  will  let  the  worlds  issue  from  Me.  He 
let  them  go  forth,  Water,  Light,  impermanent  Matter,  and  the 
waters.  Water  was  above  the  firmament  which  supports  it. 
Then  He  formed  out  of  the  Waters  the  Spirit.  He  looked  on 
it,  and  its  mouth  opened  like  an  egg ;  out  of  its  mouth  pro- 
ceeded Speech,  and  from  the  Speech,  Fire.  Gabriel,  then,  cor- 
responds to  this  Logos  of  the  Hindu  Philosophy.  "He 
framed  all  creatures,"  said  the  Hindu.  The  Angel  Gabriel  is 
the  Son  of  God  begotten  upon  Light,  and  he  undertook  to 
create  the  world. — Adams,  View  of  Eeligions,  118.  Called  and 
sent  by  the  Lord  on  high  was  an  Aeon,  whose  name  was  Abel 
Ziua,  also  Gabriel.  Apostolos  (Legate)  he  was  called. — Codex 
Nazoria,  pp.  22,  164,  165.  Starting  on  this  foundation  of  Ga- 
briel the  Angel  of  the  Lord,  Matthew  i.  20  merely  says  "  an 
angel  of  the  Lord,"  changing  the  whole  aspect  of  the  Ebionite 
theology,  while  Luke  expressly  mentions  Gabriel  as  the  divine 
instrument  of  communication,  at  the  same  time  that  he  subor- 
dinates Gabriel  to  Iesu  as  Matthew  subordinates  "  an  Angel." 
But  Philo  Judaeus  says  that  the  Logos  is  the  Oldest  Angel, 
the  Great  Archangel  of  many  names.  The  Codex  Nazoria,  I. 
2-21,  commences  with  the  praise  of  the  most  High  Eternal 
King  of  Light.  But  St.  Matthew  calls  attention  to  him  so 
late  as  chapter  xxv.  because  he  puts  the  Virgin-born  Iesu  first, 
and  adduces  his  Essaian-Tessae;in-El>ionite  self-denial  in  chap- 
ters, v.,  vi.,  vii.,  x.,  xix.     He  drops  Gabriel  as  King  of  Fire  and 


686  THE  QHEBERS  OF  HEBRON. 

Light,  and  preaches  the  Sou  of  the  Man  as  Son  of  God.  The- 
ology was  free  in  St.  Matthew's  time,  even  if  it  did  adopt  the 
Essene  system  of  presbyters  or  elders.  Gabrail  Apostolos 
was  also  named  Ptahil  and  Abel  Ziua. — Codex  Nazoria,  II.  p. 
210.  The  news  of  the  fall  of  Jerusalem  produced  its  effect  as 
far  as  the  mouth  of  the  Euphrates.  The  Codex  Nazoria,  II. 
298,  299,  302,  303,  refers  to  it,  and  (like  Menander  and  Satur- 
ninus,  who  declared  the  Chaldean  doctrine  that  the  world  was 
made  by  Seven  Star  Angels)  states  that  Seven  Star  Angels 
built  the  City  Jerusalem.  Its  fall  set  every  one  thinking,  in 
Antioch,  Samaria,  in  beyond  the  Jordan,  and  Nabathea  (where 
the  Nazorians  were  strongest),  about  "in  principio  omnium 
generationum  Rex  ille  aeternus  "  (ram  wa-ghebir  ol  kolahon 
aloha  dibereshit  kolahon  dara  hoa  Malka  dimin  qadim) !  In 
the  language  of  the  Zabian  priest,  sceptre  in  hand  :  I  renew 
your  baptism  in  the  name  of  the  Father  and  of  our  Saviour 
John,  who,  as  he  baptized  the  Jews  in  the  Jordan  and  saved 
them,  will  also  save  you. — Norberg,  preface,  p.  xviii.  These 
Christians  or  Nazoria  had  crucified  the  flesh. — Galatians,  i.  17  ; 
v.  24. 

All  thy  body  shall  be  photeinon,  luminous  with  Light. — 
Matthew,  vi.  22.  Tamas  in  Sanskrit  means  Darkness.1  The 
darkness  under  Persian  serpentine  symbols  was  adored  by 
the  Jews.2  The  Adonis-garden,  the  Garden  of  Tamas,3  was 
called  Tamaseion.4  After  an  acquaintance  with  the  Serpent 
at  the  tree  of  life  and  getting  a  knowledge 5  of  evil,  Eua  (as- 
sociated with  Semele  in  the  Greek  Mysteries)  in  the  Darkness 
of  Hades  gives  birth  to  two  sons,  the  Dioscuri,  Ken  (or  Clma) 
and  his  brother  Abelios,6  the  God  of  Light.  The  Garden  of 
Adan  was  in  Hades,  the  Genesis  of  the  Mysteries,  and  Eua  is 
Proserpine  in  the  arms  of  the  Adonis  (Aidoneus)  in  Hades, 
flirting  with  the  power  of  Life  and  Death,  in  the  gloomy  man- 
sions below,  while  Kenaa '  gets  or  acquires  possession  of  Adam 
(Adonis,  Osiris,  Iacchos,— a  holy,  heavenly  horn  of  Mene)  and 

1  Lorinser,  Bhagavat-Gita,  Lesung  II.  page  24,  note  35. 

2  Ezekiel,  viii.  10. 

3  Tamuz,  Thammuz. 

4  Ovid's  Tamaseum. 

5  Compare  with  gnonai  and  gnosis  Chna  (yew,  genesis)  the  brother  of  Isiris  (Osiris, 
Abel,  Bel). 

6  Apollo,  Bal,  Bel. 
»  Qenah  (HKjp). 


TIIE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        687 

declares  that  she  has  possessed  a  husband  who  is  Iahoh.1  The 
image  of  the  Lebanon  Aphrodite  stood  in  the  inner  line  of 
columns  of  the  Jewish  Temple  at  the  north  entrance."  Adonis 
goes  to  Hades  at  the  approach  of  winter  (represented  by  the 
symbol  of  a  serpent  in  Persia,  but  in  Syria  as  a  wild  boar) 
with  the  reduction  of  light,  heat,  and  life.  The  Kenaa  in  her 
grief  was  represented  in  the  Lebanon,  as  well  as  in  Jerusalem, 
the  very  picture  of  woe,  cast  down  on  a  block  of  marble,  her 
bead  covered,  her  aspect  sad,  resting-  her  face  on  her  left  hand 
inside  her  robe,  while  tears  seem  to  gather  as  the  beholder 
gazes.3    Thus  scripture  reveals  the  Mysteries. 

And  in  Vonah  every  life  is  comprehended.4 
She  is  the  Mother  of  all  living! — Genesis,  iii.  20. 
The  altar  of  the  image  of  the  Qenaa. — Ezekiel,  viii.  5. 

Now  if  Ken  and  Abel  are  the  Dioscuri,  Light  and  Darkness 
(and  they  may  as  well  stand  for  that  as  for  anything  else), 
then  we  have  Plutarch's  idea  carried  out  that  there  must  be 
a  principle  of  Good  and  another  of  Evil.  This  is  the  very 
idea  of  the  Ebionites. — Gerhard  Uhlhorn,  Horn,  und  Eecogn., 
185.  The  author  of  Genesis  shrewdly  does  not  let  Evil  appear 
huthe  Beginning  as  coming  from  the  Source  of  all  things  (as 
that  might  be  contested),  nor  does  he  admit  that  Adam  (as 
God's  first  human  creation,  into  whom  the  divine  pneuma  ha- 
chaiim  was  infused  by  Alohim  himself)  was  evil  until  after 
Eua  (his  wife)  had  gone  to  the  Diable.  That  fiery  Woman 
(Ash-ah)  whom  (as  Venah,  or  Venus)  the  Serpent  addressed. 
The  Hebrew  Scribe  must  have  seemed  to  be  an  Encratite. 

Rise,  wretched  goddess  in  thy  robes  of  woe  and  beat  thy  bosom.  Aphrodite, 
having  let  fall  her  braided  hair,  wanders  up  and  down  the  glades,  sad,  unkempt, 
unsandalled,  and  the  brambles  tear  her  as  she  goes,  and  cull  her  sacred  blood. 
Then  wailing  piercingly  she  is  borne  through  long  valleys,  crying  for  her  As- 
snrian5  Spouse,  and  calling  on  her  Youth  !     But  around  him  dark  blood  was 

1  lad,  Dionysus  in  the  moon.  Kenithi  =  I  have  possession,  I  have  gotten. — Gen. 
iv.  I.     Heua,  in  Hebrew,  is  the  Greek  Eua  ;  Brandt,  p.  37,  reads  Hawa. 

-  Ezekiel,  viii.  :!,  5,  14;  Macrobius,  I.  21,  5;  Movers,  p.  585. 

:i  Macrobius,  I.  21.  5. 

4  Bt  in  Bina  comprelicnditur  omnis  vita. — Rosenroth,  Kabbala  Denudata,  Appa- 
ratus in  librum  Sohar,  p.  391.  Venus  the  Original  Mother  of  the  race. — Aeschylus, 
Seven  against  Thebes,  140,  141. 

■■  Asar  (Sol,  Asur,  Surya),  Asherah.  Apollo  is  beauteous,  ever  Young. — Kallima- 
chus.  Hymn  to  Apollo. 


OSS  THE   GIIEBERS   OF  HEBRON. 

gushing  up  about  his  navel  and  his  breasts  were  empurpled  from  his  thighs,  and 
the  parts  beneath  his  breasts,  white  before,  became  deep  red  to  Adonis.  All 
mountains  and  the  oaks  ]  say  :  Ai  Adonin  !  2  And  rivers  sorrow  for  the  woes  of 
Aphrodite,  and  springs  on  the  mountains  weep  for  her  Adonis,  and  flowers  red- 
den from  grief  :  whilst  Kuthereia  sings  mournfully  along  all  woody  mountain 
passes  and  along  cities.3 

Iii  this  exciting-  religious  revival  of  woe  in  the  Mourning  for 
the  Assurian  Adon,  it  is  to  be  inferred  that  the  Hebrew  '  Asari- 
elini '  or  Asrielites  took  a  prominent  part.  See  Ezekiel,  viii.  9, 
14.  Bel,  quadam  ratione  sacrorum,  is  both  Saturn  and  Sol ; 
i.e.,  Israel  and  Shemes  =  Shemal. 

Thou  hast  bought  us  for  the  God  with  thy  blood. — Rev.  vi.  9. 
Whitened  their  robes  in  the  blood  of  the  Lamb. — Rev.  vii.  14. 
The  Kingdom  of  our  Lord  and  of  His  Christos. — Rev.  xi.  15. 
The  Kingdom  of  our  God  and  the  Power  of  His  Christos. — Rev.  xii.  10. 
The  Accuser  of  our   Brothers  is  cast  down,  the  Accuser  of  them  before  the 
God  by  day  and  by  night. — Rev.  xii.  10. 

Justin  Martyr  regards  the  suffering  of  the  Messiah,  as  does 
the  Apokalypse,  from  the  point  of  view  of  Daniel,  ix.  26.  The 
Christos  is  here  identical  with  the  Lamb  having  seven  horns 
and  seven  eyes.  The  Adversary  is  the  Devil,  Satan  ;  and  the 
scene  is  Jewish  Messianism ;  else  Michael  would  not  be 
brought  in  as  Jewish  Angel  to  contend  against  Satan.  It 
looks  as  if  this  Jewish  Messianist  book  came  from  the  Dias- 
pora into  Christian  hands,  by  whom  it  was  slightly  altered. 
After  the  year  70  a  very  considerable  portion  of  the  Jews  must 
have  been  in  Syria  and  Asia  Minor,  as  far  east  as  Damaskus 
and  Nisibis.     The  Messiah  (Christos)  in  the  Apokalypse  (which 

1  Alon  bacoth  is  the  "  oak  of  Mourning  "—Gen.  xxxv.  8— for  Adonis.— See  Ezechiel, 
vi.  13,  where  their  idols  were  on  the  mountain-tops,  under  every  thick  oak,  and  under 
every  green  tree  !  The  onks  bewailed  Daphnis.— Theokr.  Idyl,  vii.  The  Lamb  dies 
when  the  Adon  dies  at  the  fall  of  the  leaf.     He  rises  again  the  third  day  ! 

2  In  Hebrew,  Hoi  Adon,  Hoi  "  Adonino."— Mourning  for  "our  Lord."  How  ad- 
mirably he  reclines  on  a  silver  couch  ;  just  shedding  the  first  down  from  his  temples, 
the  thrice  beloved  Adonis  who  is  beloved  even  in  Acheron.— Theokritus,  Idyl,  xv. 
Sprinkle  him  with  myrtles,  sprinkle  him  with  unguents,  with  perfumes  ! — Idyl,  xv. 
They  offer  to  the  manes  of  Adonis  as  to  one  dead,  and  the  day  after  the  morrow  they 
tell  the  myth  that  he  lives,  and  send  him  to  the  air.— Lucian,  de  Syria  Dea,  6.  The 
third  day  he  rose  from  the  dead  !  Apollo  sits  on  the  right  hand  to  Dios. — Kallimachus, 
Hymn  to  Apollo.  "  The  sun,  moon  and  eleven  stars  made  obeisance  to  him  !  " —  Gen. 
xxxvii.  9.  See  the  Apollo-zodiac,  pp.  673,  674,  where  only  eleven  signs  are  shown  ;  the 
Lamb  being  left  out.     Hence  he  is  the  Lamb  of  Dios. 

3  Theokritus,  xv. 


THE  GREAT  ARCHANGEL  OF   THE   EBIONITES.        689 

is  late)  was  regarded  by  the  Hellenist  Christians  (or  Chris- 
tianized Jews  of  the  Diaspora)  as  the  Paschal  Lamb.  The 
word  "  Gentiles  "  reveals  a  Jewish  or  quasi  Jewish  writer.  So 
Rev.  ii.  9;  iii.  9;  vii.  4-9;  xxi.  12-14.  That  the  Apokalypse  is 
a  late  work  Rev.  ii.  23  {All  the  churches  shall  know)  sufficiently 
indicates. — Rev.  i.  11. 

But  to  you  I  say,  the  rest  in  Thuateira  who  do  not  hold  this  Didache  (teaching) 
who  knew  not  the  Depths  of  the  Satan,  as  they  say,  I  will  cast  upon  you  no 
other  burden,  hut  what  you  have  hold  firmly  until  the  time  when  I  come.  And 
he  that  succeeds  and  keeps  my  works  to  the  end,  I  will  give  to  him  plenary 
power  in  regard  to  the  Gentiles  (the  Nations)  and  he  shall  rule  them  with  an 
iron  staff,  as  earthen  vessels  they  are  broken. — Rev.  ii.  24. 

This  looks  immensely  Jewish,  like  Rev.  xxii.  15  which  says : 
"  Outside  are  the  Dogs !  "  Can  the  writer  have  come  from  the 
Trans  Jordan.1 

At  the  time  of  the  burning-  summer  heat,  when  the  vege- 
tables began  to  wilt  and  respiration  became  difficult,  Gebal  ' 
was  changed  to  a  theatre  of  mourning  festivals  in  the  course 
of  which  the  Phoenicians  shared  in  the  desolation  of  Nature. 
From  all  surrounding  points  outside  processions  converged 
towards  the  Holy  City.  The  women  ran  in  groups,  their  hair 
flying,  garments  torn,  with  naked  feet,  cut  their  flesh  with 
knives  3  and  whipped  themselves  with  fury,  uttering  cries  of 
grief  for  the  recent  death  of  Adon,  killed  on  Mt.  Lebanon.4 
The  eunuch  5  priests  conducted  this  cortege  to  the  monotonous 
sound  of  the  tambourine  and  the  mournful  flute  which  moaned 
an  elegiac  air  ;  it  was  the  plaintive  hymn  of  the  passion  and 
the  death  of  the  God  of  love  who  has  expired.  The  women  of 
the  city  joined  themselves  to  those  that  came  from  the  country, 
and  the  band  continued  in  this  way  to  increase.  To  copy  the 
pious  example  that  was  given  them,  the  men  armed  themselves 
with  scourges  with  a  handle  of  ebony  and  whipped  one  an- 

1  See  Rev.  ix.  14,  and  tlie  Euphrates.  The  words  "  All  the  Ecclesias  "  either  show 
that  the  Diaspora  had  separated  from  Judaism  at  a  very  much  earlier  period  than  we 
had  formerly  supposed  and  that  their  organisation  into  Ecclesias  had  been  of  long 
standing,  or  else  that  the  Apokalypse,  written  by  the  Diaspora,  has  been  subsequently 
interpolated  or  rewritten,  which  is  possible.  Matthew,  viii.  4,  is  as  Ebionite  Jewish  as 
possible,  and  Rev.  ii.  23  shows  a  very  extended  status  of  the  Greek  Diaspora. 

a  Compare  the  name  Kaboul. — Joshua,  xix.  27. 

;'  Specially  forbidden  by  the  Mosaic  Law. 

4  See  Luke,  xxiii.  27. 

6  compare  the  "eunuchs"  in  Matthew,  xix.  12. 
44 


690  THE  GHEBERS  OF  HEBRON. 

other.  The  distribution  of  blows  increased  as  they  proceeded, 
the  lashes  whistled  in  the  air,  the  blood  spirted  on  the  faces 
and  splashed  the  walls ;  the  streets  were  filled  with  flagel- 
lants,1 soon  they  overflowed  with  them  ;  the  mortification  2 
then  reached  its  highest  point.  Suddenly  the  funereal  corteges 
moved  out  upon  the  hill  and  directed  themselves  confusedly 
towards  the  Temple.  There,  in  the  first  hall,  the  body  of  the 
God  martyr  was  deposited,  reposing  upon  a  catafalque  covered 
with  purple  and  illuminated  by  glittering  torches.  The  blood 
still  ran  all  hot  from  his  wound.  At  the  four  corners  of  the 
hall  four  great  censers  scattered  in  the  atmosphere  the  perfume 
of  myrrh.3  The  gifts  brought  by  the  Magi  to  Adonis  were 
gold,  frankincense  and  myrrh  ;  4  gold  being  the  sun's  metal  and 
color.  From  Mylitta  proceeded  the  Sun  and  all  his  celestial 
cohort.  The  Mother  is  superior  to  the  Son  and  has  the  lion 
(the  solar  emblem)  under  her  feet.  So  also  the  divine  Bel  is 
the  Lover  of  his  Mother.5 

The  Messiah  was  the  face  of  God. — Galatinus,  de  Arcanis, 
Book  III.  cap.  x.  Justin  has  to  explain  what  the  '  Lamb ' 
denotes.6  Justin  says  that  the  sacrifice  of  the  Paschal  Lamb 
was  a  symbol  of  the  suffering  of  the  Christos,  after  which 
Jerusalem  was  to  be  destroyed.  Paul  connects  the  slaying 
of  the  Jewish  Paschal  Lamb  with  Iesus  crucified  as  the  Chris- 
tian Passover. — Ernest  de  Bunsen,  p.  345.  We  know  that  the 
notion  of  a  Dying  Sun  was  prevalent  throughout  the  East 
from  Egypt  to  Hindustan.  Homer  mentions  Herakles  in 
Hades  (he  descended  into  hell).  Krishna  (Herakles)  dies  in 
India.  Herakles  dies  (in  a  Greek  Myth),  Dionysus  has  his 
passion,  Osiris  rises  from  Hades.     Nork,  Real-Worterbuch,  II. 

1  Hence  the  Christian  order  of  the  Flagellants.—  Dunlap,  Sod,  I.  42. 
-  Mortify  the  flesh  ! 

3  P.  Gener,  la  mort  et  le  diable,  61,  62.  Myrrh  is  what  the  Magi  offered  to  the 
Angel  Iesoua.— Matthew,  ii.  11.  Les  representations  de  la  grande  deesse  .  .  .  — ees 
representations  ne  sont  que  des  anthropomorphismes,  c'est  a  dire  des  divinisations  des 
altieres  femmes  de  l'Asie  Mineure  et  de  la  civilisation  de  rEuphrate,  qui  demontrent 
manifestement  la  preponderance  obtenue  par  la  femme  en  Chaldee.  Telles  devaient 
etre  en  effet,  les  femmes  Semites,  images  vivantes  de  Venus  Mylitta,  au  temperament 
de  feu  toujours  ardentes,  insatiables,  inassouvies,  toujours  harcelees  par  une  inalterable 
soif  d'amour  que  les  forces  d'un  hommeetaient  impuissantes  a  eteindre. — P.  Gener.  356. 

4  Matthew,  ii.  11  ;  xvii.  2. 

5  P.  Gener,  354,  355. 

6  Unless  he  had  explained  this,  the  Christians  et  al.  might  never  have  heard  of  it, 
Perhaps  it  was  news  to  every  one. 


THE  GREAT  ARCHANGEL   OF   THE   EBI0N1TES.        691 

175,  calls  Apollo  '  Sol  Infernus.'  The  passion  of  Dionysus  is 
a  sacred  myth  about  the  Resurrection, — Plutarch,  de  Esu 
Carnium,  vii.  Adonis  dies,  and  rises  again  the  third  day. 
Therefore  when  Matthew's  Gospel  was  written  for  the  Ebion- 
ites  not  far  from  a.d.  150-155,  it  naturally  follows  that  the 
resurrection-myth  about  the  death  and  resurrection  of  Diony- 
sus, Mithra,  Osiris,  Bacchus,  Adon,  would  not  be  loft  out  of 
the  Sabian-Ebionite  story  concerning  the  King-  Sun  (the 
Christos ')  and  the  Evil  Principle  (Rome,  represented  by 
Pilate).  As  a  vaccinated  body  assimilates  a  kindred  vario- 
loid virus,  so  a  mind  impregnated  with  the  solar  myth  readily 
assimilated  another  proposition  based  on  the  death  and  resur- 
rection of  the  Adon  !  The  crucifixion  of  the  Angel  Iesua  is 
not,  as  an  idea,  so  remote  from  the  death  and  resurrection  of 
the  Adon. 

After  rewriting  Ebionism  in  the  Gospel  of  Matthew,  the 
last  step  was  to  rewrite  the  Pauline  preaching  in  the  Book 
of  Acts,  so  as  to  bring  the  Northern  and  Southern  churches 
into  harmony.— See  Galatians,  i.  17-24.  Philo's  writings  show 
the  probability  that  in  the  year  one  of  our  era  and  previously 
the  Essenes  expected  an  Archangel  or  Messiah  as  one  of  a 
series  of  Divine  incarnations. — Ernest  de  Bunsen,  p.  118. 
Daniel,  vii.  13,  14,  proves  the  same.  What  had  come  to  the 
Ebionites  in  the  first  century,  perhaps  earlier,  was  Essaeism. 
This  was  the  main  doctrine  of  Nazorenes  and  Ebionim  in  the 
transjordan  region.  This  doctrine  was  preached  as  Messianic  ! 
Of  course,  a  Messiah  must  have  preached  it !  If  Iessaian,  Ies- 
sene,  the  assumed  founder  of  such  Iessaian  preachings  would 

1  The  Sungod  greatest  of  the  Gods  in  heaven,  whom  all  the  heaven's  Gods  obey  as 
King. — Hermes,  v.  3. 

2  The  Jews  regarded  the  Angel  of  the  Lord  as  God.— Exod.  iii.  2,  4,  0,  14  ;  Judg. 
xiii.  22.  The  King  is  Lord  of  the  Angel-hosts.— Isa.  vi.  5;  Matthew,  iv.  11  ;  v.  35; 
xxv.  31,  34.  Simon  Magus  asserted  that  his  (own)  angels  made  the  world.  Menander 
said  as  much  of  his  angels.  Saturninus  held  that  very  subordinate  angels  made  the 
world.  The  Sethites  appear  to  have  regarded  the  Christos  in  the  place  of  the  actual  Seth. 
Simon  Magus  claimed  that  in  a  phantasmal  semblance  of  the  Supreme  Power  (the 
Megas  Dunamis)  of  the  God  he  had  not  suffered,  but  had  gone  through  a  quasi  passion. 
Karpokrates  and  Kcrinthus,  like  various  Ebionite  divisions,  regarded  Iesu  as  Joseph's 
son,  and  that  the  world  was  made  by  angels.  So  that  the  destruction  of  Jerusalem  in 
putting  an  end  to  the  power  of  the  Temple  in  fact  revealed  a  very  great  latitude  in  ex- 
plaining the  Old  Testament  besides  opening  the  way  for  a  large  crop  of  individual 
opinions  (haeresies).  Ebion  in  many  things  resembled  Kerinthus  ;  but  in  some  things 
it  resembled  St.  Matthew's  Gospel. 


692  THE  GHEBERS  OF  HEBRON. 

naturally  receive  a  similar  name  Ieso,  Iesu,  Iesua.1  Hence, 
too,  the  Ebionites,  as  Essene  pupils,  were  called  Iessaioi.  But 
the  distinguished  Philo  Judaeus,  although  he  lived  until  after 
a.d.  50,  never  heard  of  the  founder  of  Christianism,  named  Iesua. 
If  he  did,  he  must  have  mentioned  it.  How  came  some  of  the 
Ebionites  to  assent  to  the  doctrine  of  Matthew's  narrative  ? 
It  was  Essene.  How  came  the  narrative  of  the  crucifixion  to 
be  written  1  For  a  purpose.  Besides,  Josephus  could  he  freely 
used,  to  supply  suggestions  in  aid  of  the  object  in  view.3  Again, 
Home  was  hated  and  the  source  of  all  evil ;  and  Pilate  was  not 
entirely  forgotten.  How  was  it  that  the  Ebionite  Church 
broke  away  from  Essenism  ?  Or  that  Paulinism  was  brought 
within  the  Christian  Communion  ?  Tatian  and  the  Encratites 
adhered  to  self-denial. 

Kerinthus  was  Diasporan  and  Judaist-Ebionite.    The  Apok- 

1  Philo  calls  the  firstborn  Logos  (Word)  the  Oldest  of  the  Angels. — Philo,  Confusio 
Linguarum,  28.  The  Ebionim  held  the  Christos  to  be  an  Angel.  Some  say  Adam  is 
pneuma,  the  Christos,  and  above  the  Angels.  Others  among  them  say  that  he  is  from 
on  high  (di'<o0e>')  but  comes  down  in  Adam  (entering)  the  Patriarchs  when  he  wills, 
assuming  the  body.  That  the  same  came  at  the  End  of  the  Days  and  put  on  the  body 
and  was  seen  a  man  (that  is,  in  human  shape),  and  was  crucified  and  rose  from  the  dead 
and  ascended  (on  high).  When  they  please,  they  say  "  No,  but  the  pneuma  came  into 
him,  which  is  the  Christos,  and  he  put  on  (wore)  him  who  is  called  Iesou."  And  they 
indeed  receive  the  Evangel  according  to  Matthew.  For  they,  like  the  Kerinthians,  use 
this  alone.  And  they  call  it  kata  Ebraious  (According  to  the  Hebrews). — Epiphanius, 
Adv.  Haer.  Liber  I.  Tom.  II.  xxx.  3.  Here  we  have  the  Adam -Christ  of  the  Clemen- 
tine Homilies.  Epiphanius,  however,  is  a  late  writer.  The  Light  of  the  world. — John, 
ix.  5.  One  is  the  King  of  Light  in  his  Kingdom,  nor  is  there  any  higher  than  he.  This 
is  the  Crown  of  the  Kabbalists.— Dunlap,  Sod,  II.  p.  49.  The  Ebionites  regarded  the 
Christos  as  the  Light  of  the  future  world,  the  Devil  as  the  God  of  the  present.  The 
faction  of  the  Ebionites  was  compounded  (duplex).  For  some  asserted  that  Iesu  was 
purely  and  simply  a  man,  and  generated  by  Ioseph  and  Maria.  Others  confessed  that 
he  was  conceived  from  the  Holy  Spirit  by  the  Virgin,  but  they  admitted  so  much  in  such 
a  way  as  to  deny  that  he  was  God  and  Logos  or  existed  anteriorly.— Eusebius,  H.  E. 
III.  21.  Epiphanius,  Haer.  xxx.  16,  says  :  They  say  that  Iesu  was  born  of  the  seed  of  a 
man  and  thus  by  election  called  a  son  of  God,  the  Christos  coming  from  on  high  (from 
the  avo>6ei/)  on  him  in  the  form  of  a  dove. 

Philo  Judaeus,  Life  of  Moses,  Book  in.  14,  speaks  of  the  Son  of  the  Father  as  ob- 
taining forgiveness  of  sins  ;  and  in  his  Tract  on  the  Ten  Commandments,  33,  he  speaks 
of  the  Great  King  (the  Messiah)  as  in  Matthew,  xxv.  34,  and  one  of  the  early  Latin 
Hymns  (seeRambach  Anthol.  vol.  I.)  uses  this  expression.  Thus  we  see  that  the  Great 
King  Anointed,  the  Angel  Iesua,  and  Saviour  Angel  was  regarded  as  the  Son  of  the  God 
by  Jews,  by  Philo  and  the  Ebionites,  as  Son,  as  Angel-King  ;  but  not  in  the  flesh,  and  not 
according  to  the  Mythology  of  Matthew.  The  Book  of  Henoch  (the  first  written  part) 
is  dated  by  Drummond  in  the  last  half  of  the  2nd  century  before  Christ  ;  and  the  ref- 
erences to  the  Concealed  Son  of  the  Man  may  be  prior  to  our  era  ;  compare  the  Mes- 
sianic passages  in  the  Sohar. 

2  Compare  Jos.  Ant.  XVIII.  1,  3,  5. 


THE  CUE  AT  ARCHANGEL   OF  THE  EBIONITES.        693 

alypse  is  Esseniau  and  very  Jewish  originally  ;  not  Christian. 
Ernst  von  Bunsen  regards  Kerinthus  as  the  probable  author 
of  the  Apokalypse  of  John.  Early  presbyterian  tradition  of  the 
Roman  and  of  the  Alexandrian  Church  pointed,  he  thinks,  to 
Kerinthus  as  the  real  author  of  John's  Apokalypse.  The  pres- 
byter John  was  buried  at  Ephesus.  Paul  (he  says)  refers  to 
perverse  elders  at  Ephesus,  while  John  of  the  Apokalypse 
mentions  elders  at  Ephesus  who  wrongly  called  themselves 
Apostles.  Whilst  there  is  nothing  in  the  Apokalypse  which, 
from  what  we  know  of  Kerinthus,  he  could  not  have  written, 
the  Christology  of  the  Apokalypse  clearly  includes  that  of 
Kerinthus,  as  transmitted  by  Irenaeus.  The  connection  of  the 
doctrine  of  Kerinthus  and  the  Apokalypse  of  John  with  the 
Eastern  and  Essenic  gnosis  is  undeniable.  The  Lion  of  Judah, 
the  Root  of  Dauid,  represents  the  Seven  Planets  and  the 
death  of  the  Messiah  in  Dan.  ix.  26,  and  also  represents  Daniel, 
vii.  13,  14.— Rev.  v.  5-9.  Represents  also  the  Logos. — Rev.  i. 
13,  16  ;  xix.  11, 13, 14.  Rev.  xiii.  5  repeats  a  remarkable  phrase 
in  Daniel,  vii.  8.  The  same  double  personality  of  a  celestial 
and  at  the  same  time  a  terrestrial  Messiah,  which  is  the  char- 
acteristic feature  of  the  Christology  of  the  Apokalypse,  is  as- 
sumed in  the  pre-Christian  targuin  after  Jonathan,  where  the 
Messianic  Word  of  God  is  said  to  rejoice  over  God's  servant 
the  Messiah.— Bunsen,  313-315.  The  same  distinction  was 
made  by  Kerinthus,  whose  Christologv,  in  every  essential 
point,  may  be  regarded  as  identical  with  that  in  the  Revela- 
tion of  '  John.'  Even  the  view  of  Kerinthus  that  Christ,  be- 
cause a  'spiritual  being,'  -departed  from  Jesus  before  he 
suffered,  is  not  excluded  by  the  doctrine  of  Christ  in  the  Apok- 
alypse. According  to  Irenaeus,  I.  xxv  (26)  Jesus  suffered 
and  rose  again.  Consequently  Kerinthus  did  believe  in  the 
human  nature  of  Jesus. — Bunsen,  315  ;  Rev.  v.  9  ;  xxii.  16,  21. 
That  is,  Irenaeus  would  have  us  think  so.  His  Kerinthus  is 
suspiciously  bare  of  details.  Thus  according  toTverinthus  and 
'John'  the  presbyter  perhaps,  the  man  Jesus  was  after  his 
death  united  with  the  Christ,  but  the  part  of  Messiah  seems  in 
the  Apokalypsis,  xix.  11  ff.  and  xxii.  10  to  have  been  reserved 
for  the  immediate  future.  It  is  clear,  however,  that  the  Apok- 
alypse while  in  several  places  referring  to  the  blood  of  the 
Limb  and  its  redemption,  does  not  altogether  adopt  the  posi- 
tion of  the  Gospel  of  Matthew,  and  it  by  Sodom  and  Egypt 


694  THE   GHEBERS  OF  HEBRON. 

(xi.  8)  certainly  does  not  mean  Jerusalem  but  Rome. — Compare 
Rev.  xvii.,  xviii.  Hence,  as  mention  is  made  therein  of  Apostles 
and  Saints,  it  might  be  open  to  doubt  whether  the  author  did 
not  live  prior  to  the  publication  of  the  Gospel  according-  to 
Matthew.  It  is  evident  that  the  Mithra  idea,  the  Metatron 
idea,  the  Messias  idea,  and  the  doctrine  of  the  Son  as  Angel- 
king  had  coalesced  in  the  expectation  of  a  Son  of  Dauid  (Da- 
vid). Here  we  get  the  human  part  of  the  Iesua !  The  Gospel 
of  Matthew  supplies  a  Virginal  Birth  for  the  Iesua,  and  'the 
followers  of  Kerinthus  are  said  to  have  used  the  Matthew-gos- 
pel although  Kerinthus  did  not  believe  in  a  Virginal  Birth. 
Being  so  Jewish  and  so  antipauline,  the  Apokalypse,  intimate 
with  the  7  cities  of  Asia,  has  the  appearance  of  having  gone 
through  one  edition  in  an  earlier  form,  before  interpolations 
brought  it  into  its  present  shape  at  a  later  period.  It  makes 
no  reference  to  the  Crucifixion  that  Matthew  describes.  Rev. 
xi.  8,  9,  refers  to  the  Jews  slain  in  Rome.  A  Jew  would  not 
call  Jerusalem  Sodom,  though  he  might  call  Rome  Babylon. 
The  Apokalypse  here  follows  Daniel,  ix.  26,  and  was  evidently 
written  prior  to  the  Gospel  according  to  Matthew. 

Kerinthus  belonged  to  the  Ebionite  party,  and,  if  he  had 
ever  seen  any,  would  have  rejected  Paulinist  Epistles.  Com- 
pare Rev.  ii.  14,  15.  The  views  of  Kerinthus  were  confirmed 
by  his  followers  ;  for,  like  the  anti-paulinist  Ebionites,  they 
continued  to  use  only  the  Matthew-Gospel  up  to  the  fourth 
century  (— Irenaeus,  I.  xxvi  (27) ;  Supernat.  Religion,  I.  420, 
421).  There  were  Ebionites  still  in  the  time  of  Epiphanius 
(f  403),  who  connected  Christ  with  angels  and,  archangels,  as 
this  is  done  by  the  Revelation  of  John.  It  can  be  proved  that 
Ebionites  and  Elkesaitans,  like  Iessaeans  and  probably  all  Pal- 
estinian sects,  rejected  the  Paulinist  Epistles,  as  also  the 
canonical  Acts. — Ernest  de  Bunsen,  319  ;  Iren.  Haer.  I.  xxvi.; 
Orig.  c.  Cels.  V.  61,  65,  etc. ;  Euseb.  H.  E.  iii.  27  ;  Theod.  Haer. 
fab.  ii.  1  ;  Epiphanius,  Haer.  xxx.  3,  16 ;  Hilgenfeld,  Zeitschr. 
f.  W.  T.,  1875. 

Connected  with  the  planetary  symbolism  of  the  Sacred 
Candlestick  Christ  is  considered  by  "  John  "  the  first  of  seven 
archangels.  He  is  able  to  open  the  seven  seals. — Bunsen,  312. 
The  1st  Corinthians,  xv.  28  (like  the  Ebionites)  regards  Christ 
as  the  Great  Archangel.  Matthew,  x.  5,  is  Ebionite.— Irenaeus, 
I.  xxvi.     The  Ebionite  in  Syria  formed  in  the  second  century 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        695 

the  centre  of  the  Christian  sects.  Hence  the  controversy  be- 
tween the  Jew  and  the  Greek. — Gal.  i.  15  ;  Matthew,  x.  5. 

The  pre-christian  Judaism  included  within  itself  a  prefigu- 
ration  of  Christianisni. — Hilgenfeld,  Jiid.  Apokalyptik,  p.  ix. 
"  Ebion,  from  whom  indeed  the  Ebionites  proceeded,  following- 
next  in  order  and  thinking  the  same  as  these,  a  many-formed 
monstrosity,  and  so  to  speak  realising  in  himself  the  serpent 
form  of  the  fabled  hydra  with  many  heads,  rose  up  again  to 
life,  being  indeed  from  their  school,  but  proelaiining  and 
teaching  other  things  be}rond  them,  as  if  one  should  collect  for 
himself  a  decoration  of  different  stones  of  value  and  a  clothing 
of  many-colored  dress,  and  shall  adorn  himself  famously,  so 
too  this  (Ebion)  on  the  contrary  taking  every  terrible  and 
destructive  and  disgusting  preaching,  both  unseemly  and  in- 
credible full  of  what  is  undesirable  from  every  haeresis,  has 
stamped  himself  upon  all.  For  indeed  it  has  the  abomination 
of  Samareitans,  but  the  name  of  Jews,  but  the  opinion  of  Os- 
saians  (Asayans,  Essaians)  and  Nazoraians  and  Nasaraians,  the 
particular  form  of  Kerinthians,  the  wickedness  of  Karpokra- 
tians,  and  washes  to  have  the  appellation  of  Christians,  for 
surely  it  has  not  the  practice  and  the  opinion  and  the  gnosis 
and  the  assent  of  the  Evangels  and  Apostles  about  faith.  But 
being  in  the  midst  of  all  (so  to  speak)  it  is  none,  but  in  regard 
to  Ebion  is  fulfilled  what  is  written  :  '  I  stood  by  in  every 
evil,  between  Church  and  Synagogue.'  Therefore  being  a  Sa- 
mareitan  indeed,  on  account  of  the  beastliness,  he  refuses  the 
name.  And  confessing  himself  Jew  he  is  opposed  to  the  Jews. 
although  agreeing  with  them  in  part,  as  afterwards  we  shall 
show  in  the  proofs  regarding  him  and  the  confutation  against 
them,  with  God's  aid. 

"  For  this  Ebion  wras  a  contemporary  of  these,  but  starts 
from  them  with  them,  and  in  the  first  place  said  that  the 
Christos  was  born  from  conjunction  (intercourse)  and  seed  of 
a  man,  that  is,  Joseph,  as  too  has  already  been  said  by  us  be- 
fore, that  thinking  the  same  as  the  others  in  all  respects  he 
differed  only  in  this,  in  adhering  to  the  Law  of  the  Judaism  in 
Sabbatisin  and  the  Circumcision  and  in  all  the  other  (duties) 
which  are  performed  by  Jews  and  Samareitans.  And  he  ac- 
complishes still  more  (usages)  beyond  the  Jews,  in  like  man- 
ner with  the  Samareitans.  For  he  laid  down  a  custom  to 
avoid  touching  any  of  the  other  castes  (a\\oe9vwv).     And  every 


696  THE  GHEBERS  OF  HEBRON. 

day,  if  perhaps  lie  should  be  guilty  of  incontinence,  to  be  bap- 
tized in  the  waters  if  lie  had  a  supply  of  sea  waters  or  other- 
wise. But  also  if  on  going-  up  from  the  plunge  (descent)  in 
the  waters  and  baptism  he  should  meet  anyone,  he  runs  back 
again  in  like  manner  to  be  baptized,  often  together  with  his 
clothes.  And  now  virginity  and  continence  are  altogether  for- 
bidden among  them  as  also  among  the  other  haeresies  like 
this  one.  For  once  they  sanctified  virginity,  perhaps  on  ac- 
count of  James  the  Lord's  brother,1  and  they  inscribe  their 
writings  to  presbyters  and  virgins.2  And  the  beginning  of 
this  was  after  Jerusalem  destroyed.3  For  since  all  who  be- 
lieved in  Christos  mostly  dwelt  in  the  Peraia  at  that  time  in  a 
certain  city  called  Pella  of  the  Decapolis  which  is  mentioned 
in  the  Gospel,  near  the  Bataneia  and  Basantis  region,  the 
Ebion  was  motived  on  this  account,  that  they  at  that  time  re- 
moved there  and  remained  there.  And  after  the  settlement  he 
begins  to  hold  his  ground  in  Kokabe  a  certain  village  towards 
the  parts  of  the  Karnaim,  Arnem,  and  Astaroth,  in  the  Basan- 
tis district,  so  as  the  knowledge  coming  to  us  embraces  (in- 
cludes). From  that  time  he  (Ebion)  begins  his  evil  teaching 
whence  I  suppose  too  the  impious  Nazarenes  have  been  ex- 
hibited, for  he  conjoined  to  them  and  they  to  him  each  impart- 
ed of  his  own  wickedness  to  the  other.  And  they  differ  one 
from  the  other  in  something,  but  in  evil  disposition  they  copied 
one  another." — Epiphanius,  Liber,  I.  Tom.  II.  contra  Haer. 
xxx.  1,  2. 

Epiphanius,  writing  in  the  4th  century,  200  years  after  the 
Ebionite  Gospel  of  Matthew,  is  a  witness  to  the  fact  that  the 
Ebionites  lived  beyond  the  Jordan  near  the  Iessaioi  or  Es- 
senes,  and  at  one  period  retained  the  Essene  and  Therapeute 
practice  of  virginity.4  This  is  confirmed  in  1  Cor.  vii.  34,  38. 
Epiphanius  says  that  the  Nazorenes  were  before  Christ  and 
knew  not  Christ.     Irenaeus  states  that  the  Ebionites  used  only 

1  It  was  the  Essene  usage,  according  to  Josephus  ;  the  Therapeute  custom,  so  said 
Philo. 

2 1  Cor.  vii.  34,  38. 

3  The  Nazorenes  and  Ebionites  were  before  our  era  ;  on  the  authority  of  Epiphanius 
for  the  Nazoraioi;  see  Isaiah,  xxix.  19  for  the  Ebioni  (poor)  of  Adoma  (?).  P.  E.  Lu- 
cius tries  to  show  that  the  Therapeutae  of  Philo  were  Christian  monks  of  a  later 
period.  But  Eusebius  differs  from  him,  claiming  them  as  earliest  Christians,  and  de- 
claring their  usages  as  still  practised  in  the  Christian  community. 

4  Rev.  xiv.  4. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        697 

the  Gospel  of  Matthew.1  Matthew  teaches  Healing,  poverty 
(ebionism),  self-denial  (nazarenism),  eunuchism,  virginity  (paul- 
inism).  Acts  teaches  communism  and  poverty  (ebionism)  ; 
Pliilo  in  the  first  half  of  the  first  century  (in  the  treatise  on  a 
theoretical  life  of  the  Therapeutae)  lays  down  the  doctrine  of 
Judaist  celibacy  and  self-denial  ;  Josephus,  at  the  close  of  the 
first  century,  describes  the  Jewish  Healers  (Iessaioi,  Essaioi) 
as  celibates,  communists,  poor  (ebionite),  self-denying  (Nazo- 
raioi),  eunuchs  ;  Pliilo  locates  them  in  many  lands.  We  find 
a  sect  the  Iatrikoi  (Physicians)  in  India,  self-denying.  What 
does  all  this  show  ?  That  communism  and  askesis,  coupled 
with  healing,  spread  from  India  to  the  Euphrates,  Arabia,  the 
Jordan,  the  Nile  deserts,  to  Antiocheia  and  even  to  Tarsus. 
Josephus  relates  that,  besides  the  Essenes  living  under  the 
direction  of  curators  in  their  silent  monasteries,  there  were 
others  of  the  order  living  in  cities, — consequently  living  in  the 
outside  world.  Here  Ave  come  upon  the  Ebionites,  not  living 
in  monasteries,  but  practicing  the  Essene  regimen,  pure  Na- 
zoraians,  Xazarenes.  They  might  well  have  been  called  Iatri <•<  i i , 
Therapeutae,  Healers,  Servants  of  the  Spirit,  as  Philo  seems 
to  have  regarded  them.  So  that  Eusebius  was  not  far  from 
the  truth  when  he  claimed  the  Therapeutae  as  Christians. 
They  were  very  much  Ebionite! 

According  to  Ernest  de  Bunsen,  312,  the  conception  of 
Christ  the  first  of  7  angels  exactly  parallels  the  Eastern  Serosli 
first  of  7  archangels.  The  Persian  Angel  Serosh  (Sraosha)  was 
a  Mediator,  like  Mithra.  Elxai  (apparently  a  Budhist,  from 
Arabia  or  Iran  perhaps)  came  forward  in  Nabathaea,  Arabia 
Petraea,  or  around  Wasith  and  Basra  in  Trajan's  time  about 
A.D.  100,  having  received  from  the  Parthians  in  the  city  of  Sera 
a  book  which  was  called  after  him.  Like  the  Essene  Seer,  t 
Books  concerning  the  Angels  Elxai's  Book  Avas  probably  made 
known  only  to  the  Initiated  among  the  Essenes,  Ebionites,  and 
Nazorian  Baptists  or  Mandaites  the  disciples  of  John.  Com- 
pare Galatians,  i.  17.     Ernest  de  Bunsen  connects  Elxai  with 

1  Compare  Matthew,  xix.  8,  12,  with  the  eunuchs  of  Rev.  xiv.  4.  These  Ebionites 
might  have  regarded  themselves  as  Beni  Israel  and  the  outsiders  as  dogs,  and  talked  of 
Power  over  th"  (.'entiles. — Matthew,  x.  5.  Rev.  xi.  2  mentions  the  Temple  ami  the 
Court  of  the  Gentiles.  The  A.pokalypse  is  the  work  of  a  Jew  or  an  Ebionite,  hut  tbe 
idea  of  the  Christos  as  Healer,  in  the  way  described  in  Matthew's  Gospel  account  of 
Iesons,  cannot  be  found  in  it.  It  is  hostile  to  Rome  the  City  of  the  Gentiles. — Rev. 
xvi.  10.     It  is  Messianist,  but  not  the  Gospel. 


698  THE   GHEBERS  OF  HEBRON. 

the  East,  with  Zoroastrianism  and  Budhisin.  Of  course  Go- 
tama-Budha  having  been  already  previously  represented  as 
the  Saviour  Angel  there  was  nothing'  entirely  new  in  the  pro- 
mulgation of  the  Budha  or  Logos  in  the  flesh  ;  but  the  publi- 
cation of  this  idea  might  not  be  received  with  much  favor  at 
first,  as  being  a  foreign  importation  :  when  however  it  was  put 
forward  as  the  '  Messiah  Son  of  Dauid  '  ( — ps.  lxxxix.  20)  after 
Hadrian  had  erected  the  temple  of  Jupiter  Capitolinus  on  the 
spot  where  the  Temple  of  the  Jews  had  stood,  the  proximate 
coming  of  the  Messiah  might  be  regarded  under  a  different 
aspect.  Daniel,  ix.  26,  says  that  the  Messiah  shall  be  cut  off. 
So  Rev.  v.  9  ;  Dan.  vii.  14.  A  Matthew  was  perhaps  needed  to 
connect  the  human  persona  with  the  memories  of  the  Jewish 
war  against  the  Roman  power ;  and  his  crucifixion  might  then 
form  the  denouement  of  the  narrative.  At  all  events  the 
Essenes,  known  since  B.C.  143,  performed  no  bloody  sacrifices, 
neither  did  the  Budhists,  nor  the  Jews  after  a.d.  70 ;  so  that  it 
was  competent  for  the  Diaspora  at  Alexandria,  at  Antioch,  or 
beyond  the  Jordan  to  go  over,  as  far  as  it  chose,  to  any  Essene 
views :  for  Josephus  describes  them  as  to  be  found  in  every 
city  135  years  after  the  Essene  sect  was  first  mentioned.  From 
this  point  of  view  it  is  not  necessary  to  show  Essenism  in 
John's  Gospel,  or  in  the  Epistle  of  John,  or  in  the  Apokalypse, 
or  in  Paulinist  epistles. — 1  Cor.  vii.  It  would  not  be  surpris- 
ing to  find  it  among  parts  of  the  Diaspora  in  the  second  cen- 
tury, particularly  in  Arabia. — Galatians,  i.  17,  21 ;  Romans, 
xiv.  21.  Ming  Ti  who  reigned  in  China  a.d.  58,  dreamed  that 
he  saw  a  Divine  Being  with  a  body  like  gold,  of  the  height  of 
70  feet,  surrounded  by  a  glory  like  the  sun.  This  was  the  de- 
scription of  Budha ;  and  there  was  an  image  of  gold,  of  the 
same  height,  in  the  province  of  Babylon.  Consequently  the 
Eastern  Diaspora  in  the  plain  of  Doura  must  have  known  such 
images  whether  of  Bel  or  Budha.  Compare  the  description  in 
Acts,  ix.  3 ;  xxii.  6,  8,  9.  Paul  is  here  described  as  having  a 
vision  of  the  shekinah,  which  in  the  doctrine  of  the  Kabalists 
is  the  Angel  Metatron,  or  Mithra  the  Mediator  and  Saviour 
("  Metatron  Malka,  Malach  malachim  ")  the  Angel-King.  As 
the  Kabalah  goes  back  to  Babylon,  and  Simeon  ben  Iochai  lived 
in  the  beginning  of  the  2nd  century  of  our  era,  the  Diaspora 
must  have  known  the  Babylonian,  Essene  and  Kabalah  myste- 
ries.—1  Tim.  iii.  16 ;  Philipp.  ii.  6,  9 ;  Coloss.  ii.  2,  9,  18.   What 


THE  GREAT  ARCHANGEL   OF  THE  EB10NITES.        699 

a  change  from  the  time  when  the  women  twined  booths  to  the 
Ashera,  the  Syrian  type  of  the  Knria  of  Simon  Magus. — 2 
Kings,  xxiii.  7.  Ernest  deBunsen,  117,  states  that  the  Elkesa- 
ites  rejected  the  Pauline  Epistles,  and  that  Hippolytus,  Bishop 
of  Portus  near  Ostia,  testifies  to  the  presence  of  Elkesaitans  in 
Rome  about  a.d.  280,  that  is,  about  one  hundred  years  after 
[renaeus  wrote  in  favor  of  the  New  Testament  Scriptures. 
These  last  indicate  a  stage  subsecpient  to  that  stage  of  Essen- 
ism  which  Philo  and  Josephus  exhibit,  except  that  a  succes- 
sion of  Christs  has  a  Budhist  look. 

Epiphanius  says  that  the  Essenes  continued  '  in  their  first 
position,  and  have  not  altered  at  all.'  No  mention  is  made  by 
any  writer  of  the  Messianic  conceptions  of  the  Essenes.  Bun- 
sen  thinks  that,  as  Elkesai  became  a  member  of  their  corpora- 
tion, the  Essenes  may  be  assumed  to  have  held  before  Elkesai 
and  John  the  Baptist  the  Budhistic  doctrine  of  the  Angel  Mes- 
siah, and  that  within  about  fifty  years  after  Philo's  death  (who 
believed  in  the  Great  Archangel  of  many  names)  Elkesai  ap- 
plied this  doctrine  to  Iesua,  the  Saviour.  Hippolytus  said 
that  the  Christos  was  said  by  Elkesai  to  have  been  born  fre- 
quently and  previously,  and  would  be  born  again. — Bunsen, 
Angel-Messiah,  116-118  ;  Dunlap,  Sod,  II.  21,  35 ;  Theodoret. 
Haer.  Fab.  II.  vii.  But,  outside  of  Budhism,  Ave  have  not  seen 
the  assertion  made  of  such  a  succession  of  manifestations,  ex- 
cept in  the  case  of  Elkesai  (Elxai) ;  and  he  could  not  have,  as 
a  teacher,  propounded  this  doctrine  of  late  Budhism  before 
a.d.  97-100,  although  others  might  have  done  so.  So  that,  as 
far  as  the  districts  of  AVasith  and  Bassora  (Basra)  are  con- 
cerned, the  teaching  of  Elkesai  practically  belongs  to  the  time 
following  the  death  of  Josephus,  who  lays  no  stress  on  any 
such  matter  ;  although  by  patching  Exodus,  iii.  6,  Judges,  xiii. 
22,  Daniel,  vii.  13,  14,  viii.  15,  16,  and  the  suspected  passages 
in  Josephus  together  something  Messianic  might  be  made  out 
as  pertaining  to  the  time  of  Philo. — Exodus,  xxiii.  20,  21,  23. 
If  then  Philo  represents  by  his  logos-doctrine  the  theory  of  the 
religion  of  the  Alexandrines  in  the  first  half  of  the  first  cen- 
tury the  New  Testament  writings  represent  the  theory  of  a 
century  later.  If  the  Acts  of  the  Apostles  and  the  Pauline 
Epistles  are  late  products  of  theology  in  the  second  half  of  the 
Second  Century,  then  we  have  no  confirmation  that  the  Evan- 
gels are  historically  correct,  or  more  than  partisan  theological 


700  THE  GHEBER8  OF  HEBRON. 

brochures  in  the  arena  of  Essenism,  Ebionism,  and  Messian- 
ism,  and  the  Epistle  of  John,  I.  ii.  22  is  a  hostile  return  shot 
at  the  Kerinthians.  So  that  the  Messianic  period  during'  the 
first  century  and  a  half  of  our  era  is  not  fully  described.  We 
can  from  certain  evidences  merely  infer  the  order  of  dogmatic 
changes. 

The  first  effects  of  the  destruction  of  the  Jerusalem  Temple 
(Matthew,  xxvi.  61,  John,  ii.  19  are  evidently  posterior1  to  a,d. 
65-70)  must  have  stunned  the  people  of  Palestine.  When  they 
recovered  from  the  shock  many  recalled  the  Messianic  prophe- 
cies. Now  was  the  time  to  look  for  the  Jewish  Messiah,  for 
now  they  most  would  need  him.  Where  is  the  Saviour  Angel  ? 
The  God  will  not  desert  his  people  in  their  extremity.  Lord, 
wilt  thou  restore  the  monarchy  to  the  Israel  at  this  time  ? — 
Acts,  i.  6.  "  I  come  soon." — Rev.  xxii.  12,  20.  The  time  is 
at  hand,  says  the  Apokalypse.  The  Messiah  will  quickly  come 
to  raise  the  Temple  anew,  build  it  again,  '  the  Romans  shall 
be  rooted  out,'  '  God  shall  send  from  the  sun  a  King,'~  and  the 
Kingdom  shall  be  restored3  to  Israel. — Acts,  i.  6.  This  dis- 
position to  look  for  the  King  lasted  till  133,  and,  while  it  lasted, 
was  no  time  for  apostles  to  preach  that  the  Jewish  Messiah 
had  already  come  and  perished 4  at  the  hands  of  Pontius 
Pilate.  Therefore  the  date  of  the  Apokalypse  should  seem  to 
be  about  120-135.  But  after  the  destruction  of  Bar  Cocheba, 
when  the  edge  of  expectation  of  the  Messiah's  coming  was 
considerably  dulled,  converts  might  possibly  be  gained  to  the 
idea  that  the  Messiah  had  come  a  hundred  years  before.  The 
lineaments  of  tradition  and  history  had  by  that  time  somewhat 
faded  in  the  minds  of  the  vulgar,  and  exact  knowledge  was  the 
property  of  the  few,  not  of  the  many.  While  the  Messiah's 
proximate  coming  was  a  people's  hope,  Kerinthus,  an  Ebion- 
ite  Gnostic,  or  Judaist,  was  not  likely  to  look  for  a  man  to 

1  Matthew,  xxiv.  24,  is  apparently  as  late  as  a.d.  145 ;  since  we  have  no  special  ac- 
count of  "  false  Christs"  in  the  first  century  unless  the  false  Messiahs  of  the  Roman 
War  in  Judea  are  meant. 

2  Sibylline  Books,  iii.  590.  "  The  holy  spirit  answers  them  either  from  the  face  of 
the  Father  or  from  his  own  (face).  Lord  of  the  Powers  he  is  himself  the  King  of  the 
Glory." — Justin,  pp.  55,  56.  See  Matthew,  xvii.  2.  The  Kabalah  calls  the  Seir  Anpin 
(Shortface)  King. — Kabbala  Denud.  II.  391. 

3  Come  hither  with  me  all  who  fear  the  God,  who  wish  to  see  the  good  things  (the 
benefits)  of  IerousalSm. — Justin,  p.  47,  ed.  1551. 

4  ai>an  irunjpiu, — Justin,  p.  47,  the  blood  of  the  Saviour  we  have  believed  in  !  One 
testament  is  what  is  now,  and  another  Law  went  out  from  Sion. — ib.  47. 


TIIE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        701 

represent  the  Angel  Iesua  ;  and  it  is  easy  to  observe  (Irenaeus, 
I.  xxv.)  that  Kerinthus  regarded  the  Angel  Iesua,  the  Saviour 
Metation  (Irenaeus  calls  him  the  Christos),  as  distinct  from 
any  flesh  and  blood.  From  Simon  Magus  to  the  ascetic  Sat- 
urninus,  and  thence  to  Kerinthus  and  Karpokrates,  the  Salvator 
had  been  considered  not  a  being  of  flesh  and  blood  ;  and  for 
this  reason  they  all  rejected  the  astrological  portent  in  the 
sign  Virgo  as  insufficient  evidence  that  '  17  -n-ap^eVos  iv  yacrrpl 
At/i//£t<u  /<ai  Te'^erat  vtiv,' — that  is  (according  to  the  Septuagint  and 
Matthew,  i.  21,  23)  that  a  virgin  of  the  race  of  Abraham  (as 
Justin  says)  shall  conceive  and  bear  a  son. 

Come,  let  us  walk  in  the  light  of  the  Kurios  ;  for  he  let  go  '  his  people,  the 
house  of  Iakob.  Come  all  the  Gentiles  let  us  be  gathered  into  a  Ierusulem 
that  no  more  is  invaded  on  account  of  the  sins  of  the  people. — Justin,  p.  47. 

The  author  of  the  Apokalypse,  xxi.  10,  gives  such  an  account 
of  a  Jerusalem  in  the  heavens  as  shows  (notwithstanding  the 
"  I  come  soon." — Bey.  xxii.  20)  that  he  did  not  himself  expect 
its  arrival  in  a  hurry-  As  Kerinthus  lived  about  115  or  later 
and  Irenaeus  was  writing  in  185,  it  is  quite  possible  that,  in 
the  fifty  years  between  the  two,  Irenaeus  may  have  got  a  little 
off  the  track  of  Kerinthus  personally.  While  it  is  impossible 
to  find  Kerinthus  ignorant  of  the  astronomical  conception  of 
the  Sun  (Mithra)  in  the  Sign  Virgo  and  its  astrological  and 
Kabalist'-  import  as  a  prophecy  of  what  was  to  take  place  on 
earth,  this  is  no  evidence  that  Kerinthus  or  his  predecessor 
Saturninus  believed  in  this  astrological  forecast  of  human 
events ;  and,  even  if  we  believe  Irenaeus,  Kerinthus  3  seems  to 
have  made  a  profound  distinction  between  the  Angel  Iesua,  the 
Salvator  (of  Saturninus),  and  the  man  Iesu.  Salvation  is  for 
Iahoh  (to  give). — Jonah,  ii.  9.  If  ever,  then,  there  was  a  time 
preceding  the  composition  of  our  Four  Gospels  (of  the  New 
Testament)  it  would  seem  to  have  been  a.d.  105-130.  In  100 
Justin  knows  the  Gospel  ;  in  130  the  Apokalypse  possibly 
may  not  have  known  it.  It  is  a  mistake,  too,  to  consider  the 
ignorant  and  superstitious  common  people  of  Asia  and  Pales- 

1  To  remit,  to  pardon,  forgive.  Justin,  p.  50,  calls  him  Helper  and  Ransomor  or 
Redeemer,  at  the  power  of  whose  Name  even  the  daemons  tremble.  Helper  is  a  name 
suited  to  the  Angel  Iesua,  the  Saviour. 

2  A  prototype  in  heaven  of  things  on  earth. — Rev.  xxi.  2. 

3  Justin  dislikes  Saturninus  et  al.  also  Mnrkion.  There  is  no  evidence  that  the 
Gospel  of  the  Nazarenes  was  in  existence  in  a.d.  115-120. 


702  THE  OHEBERS  OF  HEBRON. 

tine  like  educated  human  specimens  of  our  day.  Lucian  de. 
scribes  the  Christians  in  his  time  as  fools,  and  John,  vii.  49 
describes  the  multitude  who  know  not  the  Law  as  accursed ! 
These  were  the  poor. — John,  xii.  8.  And  they  were  Ebionite,  in 
so  far  as  they  adhered  to  the  Law  of  Moses  ( — John,  vii.  19)  and 
lived  in  the  Desert  with  the  Nazoria.  The  early  parts  of  the 
Sohar  were  attributed  to  Simeon  ben  Iochai  in  the  first  part  of 
the  2d  century.  When  the  Messias  shall  be  revealed,  a  certain 
Star  shall  arise  from  the  region  of  the  east,  brilliant  beyond 
everything,  and  Seven  i  other  Stars  surrounding-  this  star  will 
give  battle  against  it  from  every  side  daily  during  seventy 
days,2  after  which  the  Star  shall  be  again  concealed. — The 
Sohar,  part  2nd,  fol.  3.  c.  5.  Amsterdam  ;  Bertholdt,  56.  When 
they  had  seen  the  Star  they  rejoiced  with  a  very  great  joy. — 
Matthew,  ii.  10.  And,  lo,  the  Star  which  they  saw  in  the  east 3 
went  before  them.  Epiphanius  found  out  that  the  Kerinthians 
only  used  a  part  of  the  Evangel  of  Matthew  ;  this  is  no  evi- 
dence that  the  sect  had  not  changed  since  Kerinthus  their 
master  lived  ;  and  does  not  make  it  certain  that  he  knew  the 
Evangel  of  Matthew.  There  is  some  difference  between  a.d. 
115  and  a.d.  367,  when  Epiphanius  was  made  Bishop  of  Con- 
st antia  in  Cyprus.  He  might  have  inferred  that  he  knew  Ke- 
rinthus because  he  knew  the  doctrine  of  the  Kerinthians  in  his 
own  time. 

In  Persia,  every  year,  after  the  harvest  the  people  celebrated 
a  festival  which  necessarily  came  under  the  sign  of  Yirgo  in 
August.  Then  the  famous  star  of  the  Magi,  which  twelve  of 
the  most  religious  persons  among  them  had  been  for  many 
centuries  charged  with  observing,  was  said  to  appear.  The 
figure  of  a  little  child  was  seen  on  this  star.  Some  said  that 
it  represented  a  woman,  others  a  little  child.  Our  celestial 
Virgin,  the  sign  of  harvest,  represents  both.  It  was  a  proph- 
ecy, said  to  be  of  Zoroaster,  that  Yirgo  should  conceive  a  son 

1  In  the  Codex  Nazoria  (from  Bassora)  "  the  Seven  "  are  bad  spirits,  bad  angels. 

2  Metatron  (Iesua  the  Angel)  has  70  names. — Sod,  II.  p.  137.  He  is  King  of  the 
Angels,  '  the  Great  Archangel  of  many  names,'  referred  to  by  Philo  as  the  Oldest  Angel, 
the  Logos. 

3  or  in  its  rising.  Since  the  'Magi  saw  the  Saviour's  Star  Christianism  is  indebted 
in  part  to  astrologers  for  its  origin,  to  the  astrological  spheres  of  the  Magians.  Mat- 
thew, v.  vi.  vii.  are  borrowed  from  the  coenobite  institutions  in  the  Desert.  Compare 
Matth.  xxiv.  26  ;  Galatians,  i.  17.  Kerinthus  (according  to  Tertullian)  agreed  with  the 
Ebionites  in  holding  that  Iesu  was  a  mere  man,  sine  deitate.  He,  however,  acknowl- 
edged the  Angel  Iesua,  the  divine  person,  the  Christos,  the  Metatron,  the  Logos. 


THE  ORE  AT  ARCHANGEL   OF  THE  EBIONITES.        703 

absque  contactu  viri,  and  a  star  sliming-  during-  the  day  would 
appear,  and  in  the  centre  of  it  the  face  of  Virgo  should  be 
seen.1  And  it  came  to  pass,  when  the  Lord  Jesus  was  born  at 
Bethlehem  of  Judaea,  in  the  time  of  Herod  the  king,  the  wisr 
men  ~  came  from  the  East  to  Jerusalem,  according  to  the 
prophecy  of  Zeiadusht  and  brought  with  them  offerings.3  The 
three  Magian  kings  are  in  Orion.  The  Virgin  does  rise  in  the 
east,  at  midnight,  at  the  precise  moment  at  which  the  birth  of 
Christ  is  fixed.  He  was  born  on  the  very  day  of  the  birth  of 
Mithra  and  presented  to  the  people  just  as  this  Sun-god  was 
formerly  presented  in  the  Mysteries  in  the  shape  of  a  child ; : 
there  is  the  sign  that  the  Magi  saw  in  the  east.3  In  Cancer, 
which  had  risen  to  the  meridian  at  midnight,  is  the  constella- 
tion of  the  Stable  and  the  Ass.6  The  ancients  called  it  Jupi- 
ter's manger.7  In  the  north  the  stars  of  the  Bear  are  seen, 
and  also  the  coffin  of  Lazarus.  The  Oualentinians  held  that 
the  Redeemer's  mission  began  at  30  years  of  age  (compare  30 
degrees  to  a  sign  of  the  zodiac),  and  ended  in  the  12th  month. 
His  career  was  that  of  the  solar  year,  like  the  12  labors  of 
Herakles  ; s  so  12  tribes,  12  apostles. 

The  Brahman  calls  the  bod}'  a  temple  or  house  of  God  :  for 
incarnation  is  to  him  the  incorporation  of  the  "  spirit "  in  man 
that  has  so  shaped  the  body  to  dwell  therein  in  all  forms.  The 
kings  were  anointed,  just  as  the  stone  which  Iakob  anointed, 
as  an  evidence  of  the  incorporation  of  the  divine  spirit  with- 
in them.  The  Christian  idea  of  a  Massiaclnz,  God-begotten 
appearing  on  earth  in  human  form  to  redeem  his  people  was 
already  diffused  traditionally  among  the  rabbins  a  long  time 
before  the  Christian  era.  The  kabbalist  book  Sohar  applies 
the  expression  spirit  of  Alohim,  to  the  Messiah.     The  Talmud, 

1  Mankind,  474  ;  Abulfaragius,  Hist.  Dynast,  p.  47,  54. 
-  Magoi. 

3  The  three  Magian  kings  are  in  Orion.— Mankind,  475. 

4  de  Iside,  11. 

6  Mankind,  474. 

"Dionysus,  born  Dec.  25th,  rode  on  an  Ass  in  triumphal  procession.— ibid,  481. 
Bacchus  mounted  on  the  Ass  placed  in  the  stars  of  the  constellation  Cancer,  which  at 
that  period  was  situated  at  the  summer  solstice,  the  highest  portion  of  the  sun's  path, 
which  had  previously  been  occupied  by  the  lion. — ibid.  426.  Cancer,  in  which  are  "  the 
Asses,"  is  the  figure  on  the  standard  of  Issachar,  whom  Iacob  (Gen.  xlix.  14)  calls  a 
strong  Ass. — ibid.  411.  Saturn  was  called  the  Ass,  and  the  Ass  is  his  domicil. — ibid, 
p.  448. 

7  Sol's  manger. 

6  ibid.  475.     See  Rev.  v.  6. 


704  THE  GHEBERS   OF  HEBRON. 

Sola  fol.  49,  uses  the  phrase,  "  heel  of  the  Messiah,"  of  the 
time  when  the  heel  of  the  Messias  shall  be  bitten  by  the  Ser- 
pent. The  Beresith  Rabba,  98,  to  Genesis  xlix.  10,  adds  to 
"  till  Shilo  comes  "  "  This  is  the  Anointed  King."  The  Sohar 
to  Dan.  ii.  44  says :  In  that  time  of  the  Messiah  God  will  set  up 
a  '  Kingdom  of  Heaven.'  The  Talmud  (Berachoth  fol.  56)  says 
with  reference  to  Zachariah,  ix.  1 :  Who  sees  in  a  dream  an 
ass,  he  will  live  to  see  the  time  of  the  salvation,  for  Zacha- 
riah said,  Thy  King  comes  to  thee  poor,  and  rides  on  an 
ass.  Beresith  Rabba,  75,  says  :  The  word  ass  means  the  Mes- 
sias,1 because  the  prophet  said  "  poor  and  rides  on  an  ass."  It 
is  however  explained  above  that  Dionysus  proceeds  from  the 
constellation  of  the  "  Asses  "  to  recreate  and  save  nature  :  also, 
that  Silenus  was  sacred  in  Judea,  and  the  head  of  an  ass  is 
traditionally  rerjorted  as  one  of  the  objects  in  the  Jewish 
temple.  The  Sohar  to  Zachariah,  xiii.  2,  says :  The  sin  shall 
not  leave  the  world  until  the  time  when  the  Messiah  shall  re- 
veal himself!  Midrash  Thillim,  to  psalm  ii.  7,  says:  He  will 
recognize  him  as  his  Son,  with  the  words  :  "  To-day,  /  have  be- 
gotten thee."  The  Sohar  to  Moses  I.  fol.  114  :  Onwards  from 
that  day  when  the  evil  Serpent  persuaded  Adam  it  got  power 
over  the  children  of  the  world,  and  the  world  cannot  free  itself 
any  more  from  the  Serpent's  chastisement  until  King  Mas- 
siacha  comes.2 

The  God-man  was  called  the  Anointed  ;  for  did  not  Iaqab 
oil  a  stone  even  and  call  it  Beth  El  (the  House  of  El)"?  How 
much  more  a  man  into  whom  God  had  himself  descended  as 
spirit !  The  rabbins  of  the  pre-apostolic  period  taught  that 
the  Redeemer  of  the  world  begotten  in  immaculate  conception, 
was  identical  with  the  Deity  himself ;  for  the  Sohar,  I.  fol.  69. 
col.  3  says :  The  King  Anointed  calls  himself  by  the  name  of 
God.  3  The  targuin  to  Zachariah  iv.  7  changes  or  explains  as 
follows :  And  he  will   let  his  Messias  reveal  himself,  whose 

1  that  is,  the  Ass  is  a  constellation  indicating  that  the  Messiah  proceeds  from  this 
quarter  of  the  heavens.      "  Then  from  the  sun  God  shall  send  a  king." 

2  These  Messianic  extracts  are  from  Nork's  Hebriiisch-Chaldaisch-Rabbinisches 
Worterbuch,  pp.  393-395.  As  to  Gnosis,  "the  strife  of  piety  is  the  knowing  the  God 
(to  ycii-ai  rbv  8e6v)  and  to  hurt  no  man.  Such  a  soul  freed  from  the  body  becomes  wholly 
mind."— Hermes,  I.  x.  19.  The  extracts  from  Philo's  gnosis  are  too  numerous  to  be 
included  within  the  limits  of  this  work. 

3  malcha  masiacha  dathkara  bsema  di  kodesh  baruch  hoa.  The  God  the  source  of 
the  most  ancient  Logos.— Philo,  Quod  det.  22.  The  God  who  stands  for  the  Logos  is 
superior  to  every  rational  nature. — Philo,  Fragm.  on  Gen.  i.  27. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        705 

name  is  ever  since  ett  mity,  and  lie  will  rule  over  all  lands.1  On 
this  day  the  King,  the  Messiah,  will  depart  from  the  Garden 
of  Odan,  out  of  the  place  called  Nest  of  a  bird,  and  will  appear 
in  the  land  of  Galil.  The  King  who  is  the  Messiah  shall 
appear  in  the  land  of  Galil.-  The  sign  of  the  Son  of  the  Man 
was  seen  in  the  heavens, — coming  on  the  clouds  of  the  heavens.;) 
The  Messias  ben  Dauid  will  appear  at  the  first  blast  of  the 
trumpet  of  Michael,  and  the  Jews  will  assemble  about  him.1 

The  people  walking  in  Darkness  have  seen  a  Great  Light. — Isaiah,  ix.  2. 
When  the  morning  of  the  Messia'h  shall  come,  then  shall  the  true  Sun  shine. 
— Midrash  Samuel,  71.  col.  1. 

Aniketus  (Anicetus)  sat  at  Rome  about  six  years  before  An- 
toninus Pius  died.  He  was  12  years  Bishop  of  Rome.  Markion 
first  under  Antoninus  brou- ht  forward  this  God  (Markion' s 
Uhknoum  Superior  God).  T^-s  Jiere  fact  that  Markion  knows 
"  Paulus  Canonicus "  shows  (if  we  agree  with  Loman)  that 
Markion  is  very  late.  According  to  Tertullian,  Markion  knew 
the  Gospel  ;  he  came  forward  under  the  2nd  Antonine,  during 
the  episcopates  of  Aniketus,  Soter,  and  Eleutherus.  Eleutherus 
was  Bishop  of  Rome  in  177-190.  Under  elder  (?)  Antonine. 
— Tertull.  adv.  Markion,  I.  xix.  Therefore  as  Markion  grew 
stronger  and  progressed  (invaluit  sub  Aniceto)  we  find  that 
Tertullian  only  in  part  confirms  Irenaeus,  III.  iv.  p.  243.  Mar- 
kion's  churches  are  late.— Tert.  I.  xvii.,  xix.;  Antiqua  Mater,  p. 
228.  "  From  Tiberius  to  Antoninus  Pius  (says  Tertullian,  I.  xix.) 
there  are  about  115  years  and  G|  months."  Tiberius  died  in 
a.d.  37  about.  Adding  116  years  to  37  the  result  is  about  153- 
154.  Anicetus  was  bishop  twelve  years,  from  a.d.  154-100.  If 
then  Markion's  early  renown  was  under  Aniketus,  it  was  be- 
tween the  years  154  and  100.  Therefore,  at  the  same  time  both 
Justin  and  Markion  exhibit  a  knowledge  of  the  existence  of  an 

«  Nork,  Real-Worterbuch,  III.  pp.  146,  147.  The  Anointed,  the  Power  of  God  and 
the  Sophia  of  God.— 1  Corinth,  i.  24.  The  concealed  Sophia,  which  God  ordained 
before  the  Aions  (times).— 1  Cor.  ii.  7.  Eden  is  the  supernal  Wisdom.— The  Idra  Suta, 
viii.  The  Wisdom  of  the  divine  essence  is  called  Eden. — Philo,  de  Somniis,  II.  §  37. 
The  Eternal  Wisdom  is  described  as  the  Garden  of  Eden. — Meyer's  Jezira,  p.  3.  d.  16. 
Weg.  From  this  Garden  the  Messiah  goes  out.— Dunlap,  Sod,  II.  1  ;  Ausziige  aus  dem 
Sohar,  p.  30. 

2  ibid.  pp.  30,  32. 

3  Matthew,  xxiv.  30;  xxvi.  64. 
*  Spiegel,  Vendidad,  I.  36. 

45 


706  THE   GHEBEBS  OF  HEBBON. 

evangel,  which  we  have  supposed  was  written  between  a.d.  138 
and  148,  assuming-  that  it  preceded  the  Gospel  according-  to 
Matthew.  Thus  Markion  is  not  prior  to  153  a  witness  for  the 
existence  of  any  one  of  our  four  gospels,  and  only  for  an  earlier 
evangelium,  which  he  might  not  have  seen  prior  to  a.d.  151-153. 
The  episcopate  of  Anicetus  began  in  154  and  lasted  twelve 
years.— Diet.  Christian  Biography,  III.  p.  816.  Between  six 
and  seven  years  of  these  twelve  passed  under  the  elder  Anto- 
nine.  But  Markion  and  Yalentinus  at  first  were  believers  in  the 
doctrine  of  the  Catholic  Church,  under  the  episcopate  of  the 
blessed  Eleutherus. — Tertullian,  On  Prescription,  cap.  xxx.: 
Peter  Holmes.  Eleutherus  as  Bishop  of  Rome  followed  Ani- 
cetus. So  that  to  use  Tertullian  against  himself,  Markion  and 
Valentinus  had  not  left  the  Roman  Communion  until  after  the 
episcopates  of  Anicetus  and  during  that  of  Eleutherus.  So 
that  Markion's  renown  was  reached  under  Markus  Aurelius 
Antoninus,  the  Second  Antonine,  not  Antoninus  Pius. 

Kerdon  came  to  Rome  under  Hyginus  who  was  the  ninth 
bishop  after  the  apostles. — Irenaeus,  III.  iv.  p.  242.  Eusebius 
calls  him  the  ninth.  But  Markion  following  him  grew  in 
strength  under  Anicetus  the  tenth  bishop  :  Marcion  autem  illi 
succedens  invaluit  sub  Aniceto  decimum  locum  episcopatus 
continente.1 — Irenaeus,  III.  iv.  p.  243.  Hilgenfeld  (Jiid.  Apoka- 
lyptik,  p.  181)  dates  the  Revision  of  the  Book  of  Enoch  by  a 
Christian  writer  in  the  time  between  Saturninus  and  Markion. 
— Drummond,  Jewish  Messiah,  pp.  56-59.  Acts,  i.  6,  shows  that 
the  Christian  Messiah  was  in  one  sense  the  Jewish  Messiah 
over  again.  See  also  Daniel  and  the  Sohar.  Drummond's  ob- 
jection that  the  Christian  Reviser  of  Enoch  is  so  reticent  about 
Christos'  history  would  apply  equally  to  the  author  of  the 
Apokalypse.  The  Jew-Christian  author  of  the  Revise  of  the 
Book  of  Enoch  was  perhaps  an  Ebionite  (adhering  to  the  Law. 
— Drummond,  p.  23)  and  preceded  the  writing  of  the  Apoka- 
lypse and  the  New  Testament  Gospels.  He  might  know  the 
theory  of  an  incarnation  of  the  Angel  Iesua  or  of  the  Hae 
retical  views  regarding  '  the  Son  of  the  Man,' — a  favorite  ex- 
pression of  the  Haeretists  and  of  St.  Matthew  also.  The  Book 
of  Enoch,  too,  has  the  very  expression,  '  Son  of  the  Man '  (the 

1  The  effect  of  this  date  showing  the  success  of  Markion  to  have  been  c.  154-157 
throws  back  to  c.  155  the  Justin  writing  that  mentions  Markion.  See  Diet.  Chr.  Bio- 
graphy, III.  p.  816.  London,  1882. 


THE  GREAT  ARCHANGEL    OF   THE  EBIONITES.        707 

article  expressed). — Drummond,  p.  54.  It  has  always  been  ob- 
vious that  the  Haeretics  were  earlier  than  our  Four  Gospels, 
these  last  being  the  final  phase,  and  the  latest  of  many  produc- 
tions.— Luke,  i.  1.  Messianism  was  in  Daniel,  the  Sohar,  and 
even  in  Enoch;  because  it  was  originally  a  Jewish  theory  the 
Christian  had  (at  least  at  first)  to  copy  the  Jewish  description  : 
and  he  did  it  with  considerable  strictness,  notwithstanding-  the 
liberties  subsequently  taken  with  Jewish  Gnosis.  The  Ebion- 
ites  rejected  all  the  Epistles  of  Paul,  calling-  him  an  apostate 
from  the  Law,  and  using  only  the  Gospel  according  to  the  He- 
brews,— that  is,  the  very  gospel  that  Justin  Martyr  was  thought 
to  have  used. — Supemat.  Eel.  I.  420  ;  Irenaeus,  I.  xxvi.  This 
Ebionite  position  is  the  one  that  Justin  takes  up  ;  as  might  be 
expected  of  a  man  born  in  Flavia  Neapolis  (just  outside  of 
Sichem  in  Samaria) :  for  Justin  claims  to  have  been  brought 
up  near  the  Jordan,  like  the  Ebionim.  Not  only  does  Matthew, 
v.  17-19,  viii.  4,  x.  5,  6,  adhere  to  the  Law  of  Moses,1  but  Acts. 
i.  4,  G  wants  the  Jewish  monarchy  restored  at  that  very  time, 
and  requires  the  disciples  to  stick  to  Jerusalem  and  not  depart 
from  it.2  This  has  a  strong  flavor  of  the  Nazorenes  and  Ebion- 
ites. — Compare  Galatians,  i.  17,  where  "  Paul  claims  to  have 
visited  Arabia,  where  the  Nazoria  and  Ebionim  dwelt.  Ire- 
naeus, I.  xxvi.  distinctly  says  that  the  Ebionites  (that  is,  one 
branch  of  them)  used  only  the  Evangel  according  to  Matthew. 
But  Supernatural  Eeligion,  I.  420  says  that  the  Xazarene  Gos- 
pel was  that  commonly  called  '  the  Gospel  according  to  the 
Hebrews,'  and  that  the  same  Gospel  was  in  use  among  the 
Ebionites.  This  proves  that  the  differences  between  these  two 
Gospels  were  in  certain  main  points  of  no  serious  importance. 
All  of  them  were  Ebionite  Gospels. 

All  prophets  prophesied  only  of  the  time  of  the  Messiah. —Talmud,  tr.  Sab- 
bath, fol.  G3. 

Seventy  weeks  are  fixed  for  thy  people  to  seal  the  vision  and  anoint  the 
Holy  of  the  holy  ones  .  .  .  unto  Messiah  Nagir. —  Daniel,  ix.  24,  25  (the  verses 
are  condensed  for  convenience). 

When  the  Messiah  shall  be  revealed,  how  many  signs  and  other  miracles 
will  give  themselves  to  be  seen  ? — The  Sohar,  II.  fol.  8.  Amstel. 

The  Messiah  will  first  reveal  himself  in  Galilee,  afterwards  a  Star  in  the  east 
will  become  visible.— The  Sohar,  fol.  74.  col.  293. 

1  Matth.  viii.  4  ;  xxiii.  2,  3. 

9  The  Ebionites  adore  Jerusalem  as  the  abode  of  the  God. — Iren.  I.  xxvi. 


708  THE   GHEBERS  OF  1IEBRON. 

The  Messiah  (the  Son  of  Danid)  was  not  expected  to  have  been 
about  to  come  until  the  bad  Roman  Kingdom  should  have 
governed  the  whole  world  during  nine  months. — Galatinus,  de 
Arcanis,  lib.  IV.  fols.  119,  139.  After  Jerusalem  was  destroyed, 
talking  was  more  in  order  than  fighting ;  until  A.d.  133-135. 

The  transjordan  population,  Essaeans  and  others,  were  so 
exasperated  at  the  Romans  (about  a.d.  3)  that  many  thousands 
of  people  arrived  in  Jerusalem  to  combat  the  foreign  tyranny. 
Among  them  were  Galileans,  Idumeans,  Ierichonians,  the  river 
men,  and  a  throng  of  Jews  more  eager  than  the  rest  rushed  for 
vengeance  on  Sabinus.1     Compare  Rev.  xi.  7,  8,  9 ;  Matthew,  x.  5. 

While  the  world  lasts  not  one  iota  shall  pass  away  from  the  Law. — Matthew, 
v.  17,  18. 

When  you  shall  hear  of  wars  and  disturbances  be  not  afraid,  for  these  things 
must  first  be  ;  but  the  End  is  not  immediately. — Luke,  xxi.  9. 

Look  for  your  Shepherd  ...   in  the  End  of  the  world. — V  Esdras,  xiv.  34. 

The  Anointed  King  has  been  appointed  to  reign  over  all  lands. — The  Sohar, 
Comment,  to  Gen.  xl.  10. 

I  will  raise  up  to  Daud  in  those  days  and  at  that  time  a  just  Messiah. — 
Targum  of  Jonathan  ;   Galatinus,  III.  fol.  72. 

"The  King,  the  Messiah,  will  depart  from  the  Garden  of  Adan."  •  The 
King  Messiah  will  be  revealed. — Targum  of  Jonathan  :  Galatinus,  de  Arcanis, 
IV.  fol.  116. 

Matthew,  v.  17,  18  are  unmistakably  Nazorian-Ebionite  pas- 
sages, breathing  an  absolutely  Ebioaite  adherence  to  the  Law  of 
Moses,  but  still  of  the  second  century  order, — the  Nazorians 
being  ascetics  and  Iessaeans,  holding  to  the  Essene  healing 
and  morale,  and  the  casting  out  of  devils.  As  contemporaneous 
with  the  Kerinthians,  the  Ebionites  (Epiphanius,  I.  117,  120, 
ed.  Petav.)  barely  indicate  the  position  of  Kerinthus  concern- 
ing the  Christos,  while  their  date  is  perhaps  as  early  as  about 
a.d.  100-125.  About  a.d.  100  or  125-136  we  find  a  John  as 
author  of  an  Apokalypse  in  which  there  is  extremely  little  of 
Iesus  (and  that  perhaps  added  later)  and  nothing  at  all  like  the 
four  evangelists  excepting  the  Logos  doctrine  of  Philo.  This 
apparently  means  that  the  Four  Gospels,  the  Gospel  of  Peter 
and  the  Gospel  of  the  Hebrews  were  not  yet  written,  or  had 

1  Josephus,  Ant.  xvii.  12. 

-  Sohar,  II.  fol.  11.  Rabbi  Jehosua  found  Elias  and  Rabbi  Simeon  standing  in  the 
Garden  of  delight  in  Paradise.— Galatinus,  liber  IV.  fol.  110.  When  will  Messiah 
come  V  Ask  him  !  What  is  his  sign  ?  Sitting  among  the  poor  suffering  infirmities. — 
ib.  iv.  119. 


THE   GREAT  ARCHANGEL   OF  TUE  EBIONITES.        709 

not  readied  the  Apokalyptic  John  ;  else  he  coulcT  hardly  have 
avoided  taking-  some  notice  of  the  reported  life  of  Iesua. 
There  seems  to  have  been  nothing  to  prevent  the  copying  a 
Ms.  or  interpolating  it  somewhat.  The  Ms.  of  Josephns  is 
suspected  in  certain  parts.  The  Nazarenes  were  Jews  adher- 
ing to  the  Law  and  Circumcision  ;  and  their  haeresis  (sect)  was 
very  early,  and  knew  not  Christus. — Epiphanius,  I.  120,  121. 
What  "  knew  not  Christos  "  means  is  that  they  date  before  <>ur 
era  ;  not  to  have  recognised  that  any  such  being  as  Iesua  ever 
lived  would  have  seemed  to  Epiphanius  a  denying  the  Chris- 
tos. The  Nazorenes  and  Ebionites  being  Gnostics,  the  chance 
of  their  not  knowing  about  '  the  Saviour  Angel  in  the  bosom 
of  the  Father  '  was  nil. 

There  were  Seven  Solar  Rays  subordinate  to  the  Chaldaean 
Logos  mentioned  in  Revelation,  i.  12,  13,  10.  Saturninus  held 
that  the  world  was  made  by  Seven  Angels  and  that  the  God  of 
the  Jews  was  one  of  these  Seven.1  It  is  not  difficult  to  follow 
this  idea  directly  into  Chaldaea.  Saturninus  expressly  recog- 
nises the  Christos  and  Saviour. — Irenaeus,  I.  xxii.  To  the  Sun 
the  first  day  of  the  week  was  sacred,  to  Apollo  among  the  Hel- 
lenes, to  the  Light  of  the  world,  among  the  Christians.  The 
Christos  therefore  has  the  crown  of  rays  as  Apollo  has  ;  and 
also  the  predicate  Soter  (Saviour)  which  was  given  to  Zeus, 
Helios,  Dionysus  and  Herakles.— Nork,  Bibl.  Mythol.  II.  365. 
Among  the  Jews  the  Messiah  was  the  Light  and  the  Logos. — 
See  Galatinus,  passim. 

In  the  Codex  of  the  Nasoria  the  Spirit  and  the  Messiah  are 
connected  with  the  number  Seven  of  the  Planets.  Mesiha,  the 
Prophet  of  the  Jews,  calls  a  call  (a  voice)  to  the  Seven,  takes 
them  into  his  troop,  each  fights  for  him. — Brandt,  126.  The 
Codex  Nazoria  Mandaites  mention  the  "  Seven  "  (Sun,  Venus, 
Moon,  Saturn,  Jupiter,  Merkury,  Mars). — Brandt,  Mandaische 
Relig.  pp.  52,  61.  The  Seven  (ordered  by  Ptahil)  create  the 
body  of  Adam. — Brandt,  p.  36.  In  the  two  first  tractates  of 
the  right  Genza  the  Messiaha  ranges  himself  with  the  true  be- 
lievers.— Brandt,  p.  126.  The  Babylonian  Seven  Planet-Gods 
introduce  us  to  the  Books  of  Hermes  in  which  we  find  that  the 
Logos  brings  forth  a  creator  (Demiourgos)  who,  being  God  of 
fire  and  spirit  (compare  Matthew,  iii.  11),  made  certain  Seven 
Enters  that  in  circles  (orbits)  environ  the  perceptible  world, 

1  Irenaeus,  I.  xxii. 


710  THE   GHEBERS  OF  HEBRON. 

and  their  rule  is  called  fate. — Parthei,  Hermes,  p.  5.  This 
brings  us  directly  to  the  Light  and  its  Seven  Lamps  in  the 
Temple  at  Jerusalem,  to  the  Seven  Angels  of  Saturninus  (and 
the  Gnostics)  the  Angels  that  created  the  world.  Colossians, 
i.  16,  mentions  a  Creator  of  the  Powers,  Thrones,  Rulers,  and 
Princes  in  heaven,  and  Saturninus  mentions  One  Father  Un- 
known who  made  Angels,  Archangels,  Authorities  and  Powers. 
— Irenaeus,  I.  xxii.  To  a  Sabian  speak  of  the  number  7.  Sa- 
baism  is  the  Hermes  Religion. — Chwolsohn,  I.  39,  637,  611. 

And  the  Heaven  was  seen  in  Seven  Circles,  and  the  Planets  appeared  with 
all  their  (12)  Signs  (of  the  zodiac)  in  star  form,  and  the  stars  were  divided  (in 
divisions)  and  counted  with  the  Rulers  in  them,  and  their  circuniamhient  path 
(compare  the  Seven  Stages  of  the  tower  of  Bel  at  Babylon)  was  encompassed  by 
the  air  and  by  a  circular  course  carried  by  the  divine  spirit. 

The  Gods  (Planets)  brought  forth,  each  by  his  own  power,  what  was  pre- 
scribed to  them,  and  there  were  four-footed,  creeping  (snakes),  swimming,  and 
rlying  creatures,  and  all  fruitful  seeds,  grass,  flowers  and  green  herb  ;  who  then 
retained  in  themselves  the  seeds  of  reproduction. — Hermes  Trismegistns,  iii.  2.  3. 

And  they  sowed  the  births  of  men,  for  a  gnosis  of  divine  works. — Hermes, 
iii.  3. 

Menander  also  held  that  the  Avorld  was  made  by  Angels.  The 
Books  of  Hermes  are  gnostic,  so  were  Jewish  and  Nazorene 
and  Iessaean  books,  and  for  that  matter  the  Apokalypse. 
Hermes  prepared  the  basis  for  a  large  part  of  Genesis  chap.  1. 
Hermes,  iii.  3  gives  the  doctrine  from  which  the  passage  in 
Gen.  i.  28  relating  to  the  growth  and  increase  and  dominion 
over  all  that  is  under  the  heaven  was  borrowed.  It  adds  the 
wonderful  sowing  by  means  of  the  course  of  the  Circular  Gods, 
— the  renovation  of  nature  under  the  influence  of  these  stars. 
Paul  mentions  the  worship  of  Angels.  This  is  the  Semite-Ara- 
bian worship  of  the  Star-gods  and  Seven  Planets  under  the 
direction  of  the  Supreme  Logos  (Christos)  and  his  Demiurgus- 
deity  of  fire  and  spirit.  The  Gods  were  manifested  in  the  form 
of  Stars  ( — Menard,  Hermes,  p.  28)  but  in  enastroid  ideas  (9eol 
rats  ej/ao-rpois  iSe'ais  oVTavo/xei'oi). — Parthei,  p.  31.  The  Creator  has 
made  all  not  with  hands  but  by  his  Logos. — ibid.  34.  The  be- 
ginning of  good  is  the  Gnosis. — ibid.  pp.  39,  62 ;  Menard,  pp. 
33,  53.  Karpokrates  and  his  followers  held  that  the  world  was 
made  by  Angels  much  inferior  to  the  Unborn  Father  ;  and 
Kerinthus  held  that  it  was  created  by  a  Power  very  remote  and 
separate  from  the  Deus  who  is  over  all  things.     Brandt,  p.  61, 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        711 

125,  12G  quotes  a  Nazorian  extract  "  Kiwan,  Kuha,  Msiha  und 
die  Sieben ; "  and  connects  the  Spirit  and  the  Seven  with  the 
Messiah.  The  words  stood  for  Kiun,  Ruacha,  Masiacha,  and 
the  "Seven."  Chiun  is  Saturn,  Ruacha  =  Spirit,  Mesiaha  = 
Messiah.  So  that  Masiacha  is  connected  with  the  Seven,  just 
as  in  llev.  i.  16  ;  showing-  astronomical  theory. 

The  Nazorene  Iessaeans  were  contemporaneous  with  the 
Kerinthians,  therefore  they  must  have  been  Judaists  nearly  of 
the  Kerinthian-Ebionite  pattern,  knowing  the  Christos  only 
spiritually,  not  in  the  flesh.  Kerinthus  Avas  a  Gnostic  (see 
[renaeus,  I.  xxv.  xxvi.  pp.  12G,  127  ed.  Paris  1G75)  who  held  (ac- 
cording to  Irenaeus)  the  crucifixion  and  resurrection  of  Iesu, 
did  not  admit  that  he  was  the  Christos,  but  held  that  he  was 
merely  one  in  whom  the  Christos  operated  to  work  miracles. 
If  Kerinthus  really  taught  that  the  Christos  in  forma  columbae 
descended  on  the  Iesu  when  he  was  baptised  by  John  (as  Ire- 
naeus relates)  how  came  Justin  and  Epiphanius  to  be  hostile 
to  him?  It  is  remarkable  that  he  resembles  Matthew  so  closely 
in  the  descent  of  the  Dove  upon  Iesu.  Kerinthus  agreed  very 
closely  with  the  Ebionites,  who,  Epiphanius  says,  considered 
the  Christos  Lord  of  the  Angels,  but  created.  Kerinthus  be- 
lieved in  a  primal  God,  the  Unknown  Father,  who  did  not 
make  the  world,  rejecting  the  God  of  the  Jews  and  attributing 
the  creation  of  the  world  to  a  subordinate  Angel.  Kerinthus 
is  supposed  to  have  used  some  form  of  the  Gospel  of  the  He- 
brews. The  word  Minim  (Books  of  the  Minim. — Talmud,  Sab- 
bath, folio  116)  simply  means  heretics.  There  were  in  a.d.  125 
gnostic  books,  Elxai's  Writings,  and  other  works.  Buxtorf 
says  that  after  a.d.  277  Min  meant  a  Manichean,  those  that  be- 
lieve  in  two  Gods,  who  do  not  believe  in  the  unity  of  God. 
The  name  Minim  was  also  given  to  Zadok  and  Baiethos,  who 
one  hundred  years  before  Christ  were  called  Minim.  The  dis- 
ciples of  Iesu  the  Nazarene  were  also  called  Minim,  as  being 
heretics.  So,  probably,  were  the  trausjordan  Ebionites.  "What 
would  Kerinthus  want  with  Matthew,  i.  18,  1!) ;  iii.  16  if,  as 
Irenaeus  says,  he  believed  Iesu  to  be  not  the  Messiah,  but  the 
son  of  Ioseph  and  Alan  '?  Besides,  the  theory  of  Delitzsch, 
that  Siphri  ha  Minim  means  books  of  the  Christians  (the  Gos- 
pel of  the  Hebrews)  before  a.d.  130,  does  not  cover  the  case  of 
Kerinthus.  For  the  Gospel  of  the  Hebrews  while  earlier  than 
Justin's  first  Apologia  (circa  a.d.  147-155)  can  well  have  been 


712  THE  GHEBERS  OF  HEBRON. 

written  only  twelve  years  earlier.  A  knowledge  of  these  books 
is  not  brought  home  to  Kerinthus  in  125,  although  he  knew 
something  about  the  Unknown  Father.  The  Gnostics  believed 
the  beings  overhead  in  the  heavens  were  spirits,  not  flesh. 
But  this  is  not  all.  How  came  Karpokrates  and  Kerinthus  of 
all  Gnostics  (about  a.d.  125)  to  know  so  much  about  a  crucified 
Messiah  (crucified  about  a.d.  33)  when  most  others  were  looking 
for  the  Warrior  Messiah  of  Juded 's  expectation  and  ApoTcalyptic 
Revelation  up  to  A.d.  132  ?  It  is  scarcely  possible  to  believe 
that,  while  this  feeling  (realised  in  the  insurrection  of  Bar 
Cocheba)  lasted,  any  one  beyond  the  Jordan  was  prepared  to 
believe  in  a  nonresistant,  crucified,  meek  and  humble  Messiah 
or  Iesua  (Salvator)  submissive  to  Caesar  and  surrendering  to 
Borne  the  conquered  Iudea.  The  friends  of  Josephns  might 
sympathise  with  this  policy,  but  they  were  not  ready  to  find  a 
Messiah  in  it!  The  Essene  and  Idumean  might  admit  the 
principle,  but  they  both  fought  for  Ierusalem.  Even  the 
Apokalypse  (circa  125-135)  prepares  for  war. — Rev.  vi.  ;  ix.  14, 
15.  These  are  reasons  that  seem  to  make  the  statement  of 
Irenaeus,  that  Kerinthus  knew  that  there  was  such  a  man  as 
Iesu,  somewhat  questionable.  What  miracles  ("  virtutes  per- 
fecisse  ")  does  Irenaeus  charge  Kerinthus  with  knowing  ?  Ob- 
viously those  mentioned  in  the  Four  Gospels !  Irenaeus  thus 
antedates  in  the  consciousness  of  Kerinthus  a  bundle  of  dog- 
mas belonging  to  our  Gospels  near  twenty  years  after  the  time 
of  Kerinthus  (a.d.  125)  the  first  account  of  which  we  get  in  late 
productions  like  the  Gospel  of  the  Hebrews  and  the  works  of 
Justin  Martyr.  The  Gospel  of  the  Hebrews  is  possibly  not  re- 
ferred to  in  the  Talmud  treatise  Sabbath,  fol.  116.  The  Gospel 
of  Luke,  xxi.  20,  borrows  from  Josephns,  Wars,  iv.  cap.  9.  §  1, 
which  Josephns  wrote  as  late  as  a.d.  80-90.  The  Gospel 
writers,  in  basing  the  Iesus  and  the  Iessaean  communists  on 
John  the  Baptist,  have  planted  the  Nazoria  in  the  transjordan 
region  in  Moab  and  Basan.  Kerinthus  was  mainly  an  Ebio- 
nite;1  for  the  Ebionites  held  that  the  world  was  made  by 

1  Epiphanius  tells  us  that  Ebion  had  the  form  of  the  Kerinthians  (that  the  world 
was  made  by  angels).  The  New  Testament  holds  that  the  Christos  created  all  things. 
The  Ebionites  had  (so  Epiphanius  says)  the  appellation  Christians.  Kerinthus  be- 
lieved in  a  Christos,  and  the  Ebionites  in  a  Christos  and  in  aeons.— Norberg,  preface  to 
Codex  Nazoria,  p.  v.  note  11.  So  too  the  Codex  Nazoria  has  aeons ;  and  the  question 
arises  whether  the  Four  Gospels  are  not  on  the  Iessene-Nazorian-Ebionite  basis  re- 
formed and  later  worked  over  at  Antioch  under  different  influences.     The  split  occurs 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        713 

angels.  Irenaeus  mentioned  him  as  a  Christian,  and  to  con- 
nect his  views  in  some  way  with  Matthew,  i.  18,  19.  He  be- 
at the  Irenaeus  I.  chapters  xxiv.-xxvi.  on  Karpokrates,  Kerinthus,  and  the  Ebionites. 
Irenaeus,  by  saying  little,  avoids  dangerous  explanations  concerning  the  origin  of 
Christianism  among  the  Elchasites,  Essenes,  Iessaeans,  Ebionites,  and  Nazoria.  The 
unity  of  the  plan,  the  skill,  and  art  of  the  best  description  indicate  in  the  author  of  the 
Gospel  of  -Matthew  a  writer  of  the  best  style,  who  delivers  in  Greek  the  results  of 
memoirs  of  the  Nazorian  and  Iessaean  doctriues  proclaimed  in  Arabia  Deserta  by  the 
Ebionim  of  the  Jordan  about  a.  n.  150  or  later.  We  have  shown  the  Ebiouism  of  the 
Gospels  already  before  in  this  chapter,  and  "  Jordan  was  the  beginning  of  the  evangels." 
Metatron,  the  Iesua,  was  the  King  of  the  Angels,  the  Chnstos;  and  the  Christos  doc- 
trine of  the  Nazoria  was  afterwards  completed  in  the  Four  Gospels,  perhaps  in  the  Gos- 
pel of  the  Hebrews  (the  Gospel  of  the  Nazarenes),  by  subjoining  to  the  Gnostic  King  of 
the  Jews  a  human  ancestry  and  a  virgin  mother,  in  accordance  with  a  certain  interpre- 
tation of  passages  in  the  Hebrew  sacred  graphai  and  an  astrological  portent  in  the 
skies.  The  remark  about  the  "forma  columbae"  attributed  piously,  by  Irenaeus  to 
Kerinthus  would  have  a  tendency  to  tide  over  the  existing  gap  between  the  pure  Gnos- 
tics of  the  Christos  party  and  those  who  regarded  the  Iesua  as  a  man.  Karpokrates, 
too,  like  the  Keriuthians,  held  that  subordinate  angels  made  the  world  and  that  the  man 
Iesu  was  not  the  Christos.  The  Karpokratians  busied  themselves  in  operating  magic 
arts  (Irenaeus,  I.  xxiv. ).  Magoi  apo  ton  anatolm  ( — Matthew,  ii.  1,  2)  indicates  the 
Ebionite  belief  in  the  magus  that  he  has  power  to  forecast  events  that  happen  in  this 
world  (— Iren.  I.  xxiv.).  The  Karpokratians  regarded  the  body  as  a  prison  of  the  soul, 
and  the  Devil  as  the  first  one  of  the  Angels  the  creators  of  the  world;  and  held  that 
the  Diable  shuts  up  the  souls,  of  those  that  have  perished,  into  other  bodies.  These 
Karpokiatian  views  (or  something  similar)  may  be  found  among  the  lost  sheep  of  Israel 
(the  Ebionim). — Matthew,  xiv.  1,  2.  Irenaeus,  I.  xxvi.  indicates  Ebionites  of  the  very 
belief  contained  in  Matthew,  iii.  10  ;  xvi.  10,  27.  The  Christos  is  not  the  Son  of  Daud. 
—Matthew,  xxii.  45.  This  is  somewhat  Ebionite,  as  it  agrees  with  the  doctrine 
ascribed  to  Kerinthus  and  the  Older  Ebionim  that  (as  spirit  is  not  matter)  the  Christos 
is  not  flesh,  but  continued  to  exist  in  spirit  and  did  not  suffer  upon  the  cross.  That 
the  Ebionites  who  rejected  St.  Paul  as  an  apostate  from  the  Jewish  Law  held  a  differ- 
ent doctrine,  respecting  the  Unknown  Father  (Matth.  xi.  87),  from  the  views  of  Karpo- 
krates and  Kerinthus  would  seem  to  be  partly  confirmed  by  the  authors  of  the  New 
Testament  Gospels;  but  the  Christos  was  regarded  by  the  Ebionim  and  Jews  exactly 
as  Karpokrates  and  Kerinthus  regarded  him,  that  is,  as  not  the  man  Iesu,  which  the 
expression  'Son  of  Dauid'  would  imply. — Matthew,  i.  6,  16;  Luke,  iii.  Ml.  The 
stricter  sort  of  Ebionim  (the  Ebionim  proper)  were  followers  of  the  Jewish  Law  and 
believed  Iesu  simply  a  man  (according  to  Tertullian).  Irenaeus  puts  Karpokrates  and 
Kerinthus  in  this  very  Ebionite  position,  which  Epiphanius  confirms.  The  Iessaians 
(Essenes)  were  noted  for  loving  one  another  Josephus  says.— Matthew,  x.  8-11.  The 
Karpokratians  said  that  salvation  was  through  faith  and  goodwill ;  and  St.  Paul.  1 
Cor.  xiii.  13  praises  faith,  hope,  and  love.  So  the  Essaian  (Essene)  basis  of  '  pistW 
ran  through  all  as  their  fundamental  dogma.  The  Karpokratians  called  themselves 
Gnostics.  Irenaeus,  however,  seems  to  have  known  about  them  at  a  late  period,  since 
he  mentions  Marcellina  who  was  a  partisan  of  the  Karpokratian  doctrine,  came  to 
Rome  under  Anicetus  (ad.  154-166)  and  led  astray  many.  The  author  of  Antiqua 
Mater,  p.  222,  says  that  at  the  end  of  the  2nd  century  the  Catholics  and  Gnostics  m<  ant 
two  different  things  by  the  term  'Gospel.'  If  Irenaeus,  I.  xxiv.  xxv.  is  correct,  Kar- 
pokrates and  Kerinthus  must  have  been  by  no  means  in  accord  with  our  New  Testa 
ment.  The  Jew  Trypho  is  represented  as  holding  that  as  the  soul  is  divine,  immortal, 
and  part  of  that  Kingly  Mind  itself,  and  as  that  sees  the  God,  so  it  is  possible  for  us  by 


714  THE   QHEBERS  OF  HEBRON. 

lieved  that  the  Angel  Iesua,  the  Saviour  Angel,  was  the  Chris- 
tos  and  Logos  ;  and  he  was  prominent  at  Antioch.  The  author 
of  Antiqua  Mater  p.  235  raises  the  question  whether  the  Iesu 
thus  connected  with  Christ  was  not  an  ideal  of  gnostic  origin.1 

our  mind  to  understand  the  Deity  and  henceforward  to  be  happy. — Justin,  p.  35.  The 
human  minds  are  active  ;  and  where  they  were  not  cultivated,  and  ignorance  abounded 
in  the  ancient  world,  superstition  was  almost  invariably  present  in  large  measure.  If 
people  could  not  think  correctly  and  scientifically,  they  must  think  something  else. 
Hence  Justin,  p.  94,  says  fire  was  kindled  in  the  Jordan  when  Iesou  came  to  the  water  ; 
and  that  when  Moses  spread  out  his  arms  at  the  fight  with  the  Amalekites  he,  propheti- 
cally, made  the  sign  of  the  cross  !  The  very  fact  that  the  Gospel  of  the  Hebrews  needed 
to  set  the  Jordan  on  fire  to  advance  its  theology  shows  that  the  opposition  to  the  notion 
of  two  natures  in  one  Iesu  was  very  strong  before  that  Gospel  was  written,  and  that  the 
Christos  idea  then  predominated  as  in  the  case  of  Kerinthus.  Compare,  too,  Matthew, 
iii.  11,  which  exhibits  the  fire  attached  to  the  Messiah's  person,  as  in  Judges,  xiii.  20, 
23. 

1  Justin  p.  54,  says  that  the  atheoi,  impious,  unjust  and  lawless  instead  of  worship- 
ping Iesou  confess  only  to  his  name  and  call  themselves  Christians  just  as  those  among 
the  Gentiles  who  inscribe  the  Name  of  the  God  upon  things  artificially  made,  take  part 
in  criminal  and  godless  mysteries.  And  to  these  belong  those  called  Markionites,  and 
the  Oualentinians,  and  the  Basilidians,  and  the  Satornelians,  and  others  of  one  name 
and  another.  It  is  clear  that  Justin  here  draws  the  line  sharply  against  the  Christians 
who  do  not  believe  that  the  Healer  was  born  of  a  virgin  of  the  race  of  Abrahm  ;  and 
among  these  Christians  are  named  the  followers  of  Saturninus  and  the  rest  (meaning 
Karpokrates,  Kerinthus,  and  others).  The  line  being  thus  drawn,  we  see  that  Justin 
wrote  later  than  155.  In  Justin's  Apologia,  which  probably  dates  about  the  year  154 
(invaluit  sub  Anicete  Markion),  we  find  the  words  "  Christon  anthropon  genomenon 
staurSthenai,"  'the  King,  born  a  man,  was  crucified.'  Even  Irenaeus  confesses  that 
Karpokrates  and  Kerinthus  did  not  admit  that  Iesu  was  the  King,  the  Christos  :  and 
the  Jews  and  Old  Ebionim  refused  to  believe  it.  The  simple  matter  is  this.  The  He- 
brew Bible  speaks  of  a  son  of  Daud  (Dauid,  David)  ;  but  it  also  mentions  the  King, 
the  Saviour  Presence  Angel,  and  the  Nazoria  believed  in  the  Son  of  the  God,  in  the 
King  of  the  Angels,  the  Metatron  and  Christos.  Here  we  have  the  two  natures.  The 
New  Testament  tries  to  ride  both  horses  at  once  ;  but  the  Ebionites  refused  to  follow 
this  lead.  The  Romans  decided  to  accept  the  two  natures.  The  Gnostics  refused  to 
accept  the  two  in  one  person.  But  the  point  is  whether,  in  spite  of  the  statement  of 
Irenaeus,  Karpokrates  and  Kerinthus  ever  knew  the  name  of  the  Iesu  of  the  Gospels. 

Pliny  is  supposed  to  have  written  his  famous  letter  to  Trajan  about  112.— Milman, 
Hist.  Cbr.  ed.  Harper,  1S44.  p.  218,  note;  Antiqua  Mater,  p.  1  ;  Mommsen,  Hermes, 
iii.  53,  for  1S09  ;  Bruno  Bauer,  Christus  und  die  Casaren,  2nd  ed.  1879,  p.  208  f.  An- 
tiqua Mater,  3,  29,  questions  the  genuineness  of  the  letters  of  Pliny  and  Trajan,  exter- 
nally unattested,  unquoted  by  Justin  Martyr  (a  silence  that  tells  most  gravely  against 
them),  and  the  work,  apparently,  of  an  apologist.  But,  supposing  there  were  in  a.d. 
112  such  Christians  as  Isaiah,  lxiii.  9,  Bodenschatz,  II.  191,  192,  indicate  and  the 
Christus  of  Saturninus  and  Kerinthus  at  Antioch  presupposes,  this  points  to  a  Chris- 
tos and  to  an  Eastern  existing  gnosis,  but  not  to  a  man  named  Iesua  (according  to  Mat- 
thew, i.  21).  The  gnosis  had  probably  spread  from  Antioch  or  the  transjordan  regions 
into  the  provinces  of  Asia  Minor,  and  Christianism  (a  sort  of  Judaic  Philonism)  with 
it.  There  were  more  Christians  (in  Julian's  time)  in  Constantinople  and  Antioch 
(Milman,  358)  than  in  any  other  city  of  the  Roman  Empire ;  and  the  4  Gospels  (not  the 
Gospel  of  the  Hebrew  Nazoria)  were  in  the  Greek  tongue.    The  Christians  sang  a  hymn 


THE  GREAT  ARCHANGEL   OF  TIIE  EBIONITES.        715 

It  would  seem  that  there  must  have  been  a  stage  of  the  Ebion- 
ite  gnosis  to  which  Karpokrates  aud  Kerinthus  belonged,1 
which  preceded  the  Gospel  of  the  Hebrews  (the  Gospel  of  the 
Nazoria)  and  the  4  New  Testament  gospels,  the  three  synoptic 
gospels  showing  a  marked  advance  beyond  a  preceding  gnos- 
tic status,  that  was  antecedent  to  a.d.  120. 

At  Colossae  in  the  western  part  of  Phrygia  Apollo  (the 
Mithra  Sun)  takes  the  place  of  the  Lamb  in  the  sign  Aries. 
The  Resurrection  of  the  Lamb  from  Darkness  occurred  at  the 
March  Equinox.  The  Great  Lamb  gives  new  life  to  nature,  for 
it  is  the  Equinoctial  Sign  of  the  Passage  of  the  Sun  from  the 
region  below  to  the  upper  Hemisphere,  the  northern  regions. 
The  Sun  renews  nature,  having  destroyed  the  former  world,  on 
the  ruins  of  which  the  Lamb  raised  a  new  one  on  the  25th  of 
March.  The  first  day  of  the  first  month  was  the  first  of  the  Jew- 
ish month  Nisan  which  began  March  25th,  and  was  called  Pas- 
sage of  the  Lord.  The  death  of  the  Lord  was  placed  at  March 
23d.  In  the  Persian  Mysteries  the  body  of  a  Young  Man  was  ex- 
hibited which  was  figured  to  be  restored  to  life.  By  his  suffer- 
ings he  was  believed  to  have  worked  their  salvation,  and  on 

to  the  Ciiristos  as  their  God,  an  Essaian  and  Nazorian  custom  before  the  St*N  rose  up  ! 
As  in  the  Sibylline  Book,  so  in  the  doctrine  of  Manes,  the  dwelling  of  the  Christos  was 
in  the  sun. — Milman,  pp.  280,  305.  ed.  Harper,  1844.  The  Great  Helios,  the  living  and 
animated  (empsuchon)  image  of  the  mindperceived  Father. — Julian  ;  Milman,  p.  351, 
352,  354.  In  a.d.  350,  the  Adonia  were  still  celebrated  at  Antioch  to  the  Sun  ! — Mil- 
man,  358;  compare  Matthew,  xvii.  2;  Rev.  i.  13,  15,  16. 

Tacitus  writing  about  112-115  and  speaking  of  Christiani  confounds  the  Christians 
with  the  Messianist  Jews  in  Nero's  time.  The  words  Messiah  and  Christos  being 
equivalents,  Tacitus  simply  dates  back  the  Christians  of  the  year  112  to  the  Messianists 
of  ti4  who  were  not  yet  Christians.  There  was  a  false  Messiah  in  Judea  in  60-63  and 
another  as  early  as  A.D.  45,  according  to  Jahn,  Hebrew  Commonwealth,  368,  374.  An 
impostor  or  false  Messiah  appeared  in  Samaria  in  Pilate's  time. — Jahn,  p.  358.  Antiqua 
Mater,  p.  5,  infers  that  Tacitus  could  not  have  known  the  distinction  between  believers 
in  a  Messiah  and  believers  in  the  Messiah  Iesu.  Tacitus  does  not  mention  the  name 
Iesu,  but  merely  Christus.  Antiqua  Mater,  p.  14,  note  2,  expresses  a  strong  doubt  of 
the  genuineness  of  the  passages  in  Pliny  and  Tacitus.  No  Jew  would  have  called  Iesu 
by  the  name  Christus ;  and  if  Tacitus  had  received  the  information  from  any  other 
source  the  name,  Iesu  or  Iesus,  must  have  accompanied  it. 

1  The  ideal  figure  of  Simon  the  Magus  doubtless  represents  the  'glorification  of 
Christianity '  in  the  Gnostic  preaching.  And  the  conclusion  is  probably  that  in  the 
( Jnostic  movement  we  see  the  real  beginning  of  the  conquests  of  the  Christiani,  in  other 
words,  the  victory  of  Hellenic  religion  and  speculation  over  the  narrower  and  less 
flexible  spirit  of  Judaism. — Antiqua  Mater,  50,  51 .  Bee  Hilgenfeld,  Ketzt  rgeschichte  and 
R.  A.  Lipsius,  Die  Apokr.  Apostel  Gesch.,  1883.  Wo  see  some  of  this  in  the  Logos- 
writings  of  Philo  Jndaeus.  Philo  studied  Greek  philosophy.  Philo  mentions  no  Iesu, 
Elxai  mentions  no  Iesu,  the  Apokah  pse  originally  (as  we  think)  mentioned  no  Iesu,  be- 
cause the  Lamb  is  the  Adon,  and  Jews  wrote  the  ApokalypBC — Rev.  ii.  9,  vii.  4-9. 


71 G  THE   OIIEBERS  OF  HEBRON. 

this  account  be  was  called  their  Saviour.  His  priest  watched 
his  tomb  to  midnight  of  the  vigil  of  March  25th,  in  loud  cries 
and  in  darkness,  when  suddenly  the  light  burst  forth  and  the 
priest  cried,  Rejoice,  Sacred  Initiated,  Your  God  has  arisen ! 
His  death,  his  pains,  and  sufferings  have  worked  your  salvation. 
—Mankind,  by  a  Baliol  College  M.A.  pp.  487-489.  A  similar 
ceremony  takes  place  every  year  at  Easter  in  the  tomb  of  the 
Sun  at  Jerusalem.  "  The  Lamb  was  dead  and  is  alive  again." 
The  Lamb  restores  all  things.  In  Egypt  a  pile  of  wood  was 
represented  on  a  monument  (engraved  in  Montfaucon,  Antiq. 
Expliq.  Supplem.  pi.  51),  composed  of  three  heaps  of  wood, 
consisting  of  ten  logs  each,  which  number  is  equal  to  that  of 
the  decans  of  the  first  Sign  (each  sign  30  decans).  On  each 
heap  is  seen  the  Equinoctial  Lamb,  Aries,  and  above  a  huge 
sun,  whose  rays  extend  to  the  ground. — ib.  p.  402.  It  was  a 
tradition  among  the  Jews,  who  transmitted  it  to  the  Chris- 
tians, that  the  Christos  would  come  at  midnight  of  the  Vigil  of 
the  Pascha.  The  triumph  of  the  Sun,  according  to  the  Persians, 
is  his  return  to  Aries  or  the  Lamb.  The  sun  of  the  equinox 
must  always  be  drawn  with  the  attributes  of  the  Lamb.  It  is 
sometimes  a  Young  Man  leading  a  ram,  sometimes  with  horns 
of  a  ram  on  his  head,  like  the  Libyan  Amnion,  whose  throne 
was  placed  in  the  sign  Aries  ;  sometimes  a  Slaughtered  Lamb 
was  represented,  as  in  Ptev.  v.  6,  9.  As  the  King,  the  Christos, 
the  Mithra,  the  Saviour  Angel  is  always  the  Sun  he  must  be 
represented  in  Aries  as  the  Spring  Lamb  slain.  In  scripture 
he  is  called  by  the  mystic  name,  the  Lamb.  His  mysteries  are 
the  mysteries  of  the  spotless  Lamb  ;  the  world  is  renewed  by 
the  blood  of  the  Lamb.  The  blood  of  the  Adon  slain  by  a  boar 
is  mentioned  in  Syrian  and  Sabian  myths.  Adonis  dies  March 
22nd  and  rises  again  the  third  day.  Then  the  enemy  of  the 
Lamb,  the  great  serpent,  is  cast  down  into  hell,  as  in  Piev.  xii. 
7-12 ;  xx.  2,  3.  These  were  the  Judaist  Mithra-Sabian  mysteries 
beyond  the  Jordan.  The  Persians  celebrated  at  the  beginning 
of  the  New  Year  the  sun's  entrance  into  the  Lamb.  Julius 
Firmicus,  Profana  Religione,  3,  8,  9,  22,  27,  describes  the  Mys- 
teries that  accompanied  Oriental  and  Greek  Messianism,  the 
medium  between  Jewish  Messianism  and  Greek  Christianism. 
The  Gnostics  called  their  Christos  Iao  (the  Sun).  Compare 
Movers,  I.  539  to  552-558 ;  Macrob.  I.  xviii.  20.  The  Sun  in 
Aries  was  called  the  Lamb  because  his  Mysteries  (of  Adonis, 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        717 

Mitlira,  Osiris,  Attis,  etc.)  were  celebrated  under  the  first  sign 
of  the  zodiac,  the  Lamb,  which  commenced  the  career  of  the 
sungod. — Mankind,  pp.  49G-523 ;  Jul.  Firmicus,  8. 

Dicis  etiam  :  x°"Pe  *"V<f>ie,  xaV>e  v*ov  a&s ! 

You  say  too:   Hail  Bridegroom,  hail  New  Light. — Firmicus,  19. 

The  Mourning  for  Adon,  the  Sun,  the  Lamb,  and  Lord  is  given 
in  Jul.  Firmicus,  8,  9.  "  The  sons  of  the  Bridegroom  cannot 
mourn  while  the  Bridegroom  is  with  them." — Matthew,  ix.  15. 
The  Bridegroom  is  the  Lord  Sun  in  Aries.  The  Kingdom  on 
high  shall  be  likened  to  ten  virgins,  who  taking  their  LAMrs 
(at  midnight,  March  25th)  went  out  to  meet  the  Bridegroom 
(the  New  Light  of  the  risen  Adon). — ibid.  xxv.  1.  Adon  is  the 
Bridegroom  returned  from  Hades.  The  earliest  emblems  of  the 
Saviour  which  the  Christians  allowed  were  the  Good  Shepherd, 
the  Lamb,  and  the  fish.— King's  Gnostics,  p.  138.  The  Lamb 
standing  on  Mt.  Sion  !— Bev.  xiv.  1.  The  Celestial  Lamb  is 
the  Sun  in  Aries— Mankind  by  M.A.  of  Baliol  College,  pp. 
427,  433,  436.  He  is  the  Adon  who  dies  and  rises  again  the 
third  day.  This  is  the  ancient  Syrian  myth. — Lucian,  Dea 
Syria,  6.  The  Twelve  apostles  of  the  Lamb  in  Bev.  xxi.  14  are 
Twelve  angels,  says  "  Mankind,"  p.  412.  The  word  Kurios 
(Lord)  in  Bev.  xi.  8,  15,  means  the  Father,  not  the  Messiah. 
The  same  word  Lord  applies  to  both.  See  John,  x.  30 ;  xiv. 
10.  Eusebius,  H.  E.  vi.  38  says  that  the  Elkesaites  reject  the 
apostles  altogether.  The  Apokalypse  seems  to  have  done  as 
the  Elkesaites  did !  Here,  then,  we  come  upon  the  pre-apos- 
tolic  status  of  Christianism.  The  Twelve  are  only  Angels. 
The  Apostles  and  their  Gospels  are  a  later  invention.  This 
explains  Justin's  almost  entire  ignorance  of  the  Apostles.  In 
fact,  Matthew  tells  very  little  about  them.  He  mentions  Peter 
and  Zebedee's  children,  like  Justin. 


DiSne.  formerly  fleeing  from  the  terrible  Typhon 

At  the  time  when  Zeus  took  up  arms  for  Heaven, 
Came  to  the  Euphrates  attended  by  little  Cupid 

And  sat  down  on  the  margin  of  the  River  of  Palestine. 
The  poplar  and  reeds  occupied  the  heights  of  the  hanks 

And  the  willows  gave  her  hope  that  by  these  too  She  could  be  hidden. 
While  concealed,  the  wood  resounded  with  wind  :  She  pales 

With  fear,  and  believes  to  have  fallen  into  the  Enemy's  hands. 


718  THE   G1IEBERS  OF  HEBRON. 

And  as  She  held  in  her  bosom  the  Son  She  says :   Help, 

Nymphs,  give  aid  to  two  Gods  ! 
No  delay,  She  leaped  ;  two  twin  fish  held  Her  up  : 

For  which  thing,  now,  you  see,  the  stars  have  a  reward  ; 
Therefore  they  consider  it  forbidden  to  place  this  kind  on  the  tables, 

Nor  do  the  timid  Syrians  injure  the  mouths  of  fish. — Ovid,  Fast,  ii.  4C2. 

As  the  Apokalypse  mentions  the  Starry  Virgin  and  Child  it 
certainly  could  not  at  the  same  time  mention  the  human  nature 
of  Iesu.  The  God  of  Israel  is  the  Eternal  Wisdom  united  with 
the  soul  of  the  Messiah. — Knorr  von  Eosenrorth,  Kabbala  Denu- 
data,  III.  271.  But  it  is  clear  that  the  prophesy  of  the  Virgin- 
born  Sun  coming  on  the  clouds  of  heaven  was  read  by  astrology 
in  the  sign  Virgo, — a  Woman  holding  a  child  in  her  arms  and 
nursing  him. — Dunlap,  Sdd.  II.  125  ff.  and  authorities  there 
quoted.  The  Talmud  forbids  implements  having  the  image 
of  this  Nursing  Mother  and  Son.  The  Sohar,  II.  76  a,  says 
that  the  deepest  secrets  lie  hidden  in  the  constellations  and 
stars.1    Albumazar,  p.  78,  describes  this  Heavenly  Nurse,  the 

1  Milman  says  that  in  Mani's  theory  the  spirits  of  evil  had  been  bound  to  the  stars. 
Hence  the  malignant  influence  of  the  constellations. — Milman,  p.  2S1.  The  Codex  Na- 
zoria,  I.  p.  44,  mentions  the  ?  and  the  12  who  govern  the  day  and  the  night !  The  Seven 
and  the  Twelve  were  evil  spirits  in  the  Codex  Nazoria.  Norberg's  Codex  Nazoria,  II. 
p.  266,  gives  a  bad  disposition  to  Ruacha  and  Massiacha  and  Seven  Stars  and  Twelve 
Stars.  When  Noldeke  mentions  the  year  650  it  must  be  remembered  that  in  this  col- 
lection of  the  Codex  Nazoria  (ed.  Norberg)  the  names  Gabarail,  Anush  (Anos),  Setel, 
(Seth),  Adam,  and  Massiacha  (Messiah),  as  well  as  the  Seven  and  the  Twelve  Stellars 
(or  Stars)  occur  ;  so  that  some  of  the  ideas  must  be  still  older  (from  300-600. — Brandt) 
than  A.  D.  650.  Ihrer  Grundlage,  ja  zum  Theil  ihrem  Wortlage  nach,  mtigen  sogar 
manche  Stiicke  noch  in  die  Sasanidenzeit  hinaufreichen. — Noldeke,  Mandii.  Gram.  p. 
xxii.  That  is  from  230  to  300.  The  conception  of  a  Jewish  Messiah  is  as  old  as  the 
Book  of  Daniel.  Consequently,  the  Messiah,  Gabarail  (Gabriel),  and  Nazoria  carry  us 
directly  to  the  time  when  Luke's  Gospel  was  written,  which,  according  to  the  author 
of  Supernatural  Religion,  is  later  than  a.d.  150.  Gabarael  is  the  Man  or  Mind  (and 
Word)  of  the  Unknown  Deity  (—Exodus,  iii.  2,  4),  consequently,  the  Angel  Gabarael,  or 
Gabriel,  takes  the  place  of  the  Logos,  as  some  Gnostics  said.  Religious  prejudice  should 
not  prevent  our  notice  of  these  historically  associated  connections.  And  the  super- 
stitions of  Jewish  and  Christian  gnosis  are  not  of  sufficient  worth  to  justify  belittling 
the  labors  of  the  few  sincere  inquirers  after  truth  (as  it  was  supposed  to  be)  in  the  times 
of  the  Nazorenes.  The  progress  of  mankind  out  of  the  natural  status  is  not  furthered 
by  stifling  history  or  teaching  Jewish  and  transjordan  superstitions.  If  the  suggestion 
by  the  author  of  '  Supernatural  Religion  '  that  neither  of  our  Four  Gospels  appeared 
before  A.D.  150  is  a  well  grounded  suspicion,  then  we  should  look  for  a  certain  soreness 
in  orthodox  authors  in  approaching  the  period  of  Saturninus,  Karpokrates  and  Kerin- 
thus  (say,  A.D.  135-138).  Irenaeus,  Hippolytus,  and  Epiphanius  (I.  p.  117  ed.  Petau.), 
each  in  a  different  way,  manifest  sensitiveness  when  they  come  to  Kerinthus.  The 
only  way  a  swordsman  can  tell  when  he  is  hit  is  by  the  pain  he  feels  ;  and  this  manifes- 
tation of  feeling  often  apprises  his  opponent  of  what  has  occurred.     It  makes  a  vast 


THE  GREAT  ARCHANGEL   OF   THE  EBIOXITES.        719 

Virgin  and  her  Child.  Judea  and  Galilee  belonged  to  the  sign 
Virgo,  says  Albumazar.  When  the  morning  of  the  Messiah 
shall  come  then  shall  the  true  SUN  rise. — Midrash  Samuel,  fol. 
71.  col.  1.  But  there  is  an  infant  Bo}*-  at  the  breast  .  .  .  verily 
the  Boy  Metatrnn  who  is  called  Sadi. —  Kabbala  Denudata,  II. 
231;  Introd.  in  Sohar.  Finally  John  (Kev.  xii.  1)  gives  us  the 
Chaldaean  Moongod  or  this  very  Zodiacal  Mother,  "a  Woman 
who  has  come  into  possession  of  the  Sun,"  with  the  Moon  under 
her  feet.  Here  Metatron,  the  Angel  Iesua  (Bodenschatz,  II.  191) 
appears  as  the  Boy  born  of  a  Virgin.  Consequently  this  horo- 
scope goes  back  to  the  time  of  Saturninus,  to  a.d.  100  at  least,  if 
not  long  earlier. — See  Dunlap,  Sod,  II.  125-147.  Among  the 
Nazoria  the  Angel  Gabriel  was  the  first  of  the  Aeons.  Among 
some  of  the  Gnostics  the  Angel  Gabriel  took  the  place  of  the 
Logos  ;  and  in  Luke's  Gospel  he  seems  to  take  that  very 
place.  He  is  the  Jewish  Fire-angel  Aqbar,  Gabariel,  Gabriel, 
and  presides  with  the  Archangel  Michael  over  the  hells.  The 
introduction  of  the  Chaldaean  and  Philonian  Logos  between 
the  Father  and  Gabriel  made  the  Angel  of  the  Lord,  Gabriel, 
the  Messenger  of  the  Logos.  The  Dialogue  between  Justin 
and  Trypho  Keim  dates  a.d.  160-164.  The  author  of  '  Antiqna 
Mater '  dates  Justin's  literary  activity  about  the  middle  of  the 
second  century  147-167.  But  the  Angel  Gabriel  takes  the 
place  of  the  Logos.— Irenaeus,  I.  xii.  p.  86.  And  since  Justin 
knows  the  "  Birth  from  the  Virgin  "  and  since  the  Apokalypse 
refers  to  the  Virgin  and  Son,  we  are  forced  to  carry  back  the 
Virginal  Birth,  as  dogma,  towards  a.d.  135 ;  the  astrological 
question  becomes  of  considerable  moment  here,  inasmuch  as 

difference  whether  Justin's  "Euangelion"  (the  Gospel  of  the  Nazorenes  or  the  "me- 
moirs") were  composed  in  145  (?)  or  160,  or  later.  Justin  knows  (in  about  a.d.  160)  the 
name  of  neither  Matthew,  Mark,  Luke,  nor  John  ;  but  only  Peter,  Zebedee's  children, 
and  one  nameless  Evangel !  The  intense  Judaism  of  the  whole  matter  is  exhibited  in 
the  Sohar  (the  Kabalah)  and  in  those  Old  Testament  passages  that  mention  a  king  of 

Dauid's  line  as  well  as  in  those  that  refer  to  the  Angel-King  as  Saviour. Isaiah,  lxiii. 

9;  psalm,  ii.;  Mieah,  v.  2.  The  Old  Testament,  in  these  passages,  contradicts  itself  ; 
consequently  the  Christians  who  stuck  to  the  Law  and  the  Prophets  must  ex  necessi- 
tate rei  contradict  one  another.  Karpokrates  and  Kerinthus  evidently  are  witnesses  to 
an  early  diverse  interpretation  of  the  Law  and  the  Prophets  in  reference  to  the  Jewish 
Messiah.  The  mere  fact  that  Kerinthus  stuck  to  his  Angels  show  how  closely  he  was 
connected  with  Jewish  gnosis  ;  for  we  cannot  read  at  all  in  '  Genesis '  without  coming 
across  the  Angel-gnesis  of  the  Malach  Iahoh,  the  Angel  Lord.  The  Bible  itself  caused 
the  split  between  the  Nazoria  of  the  Bast  and  the  Western  Fathers  who  followed  a 
party  in  the  East.  Irenaeus  himself  was  a  native  of  Asia-Minor.  The  so-called  Paul 
the  same.     Polycarp,  the  bishop  of  Smyrna  the  same. 


720  THE   GHEBERS  OF  HEBRON. 

it  is  impossible  to  state  at  what  period  this  astronomical 
theory  of  a  Virgin  coming-  into  possession  of  the  Sun  first  ap- 
peared. It  probably  existed  already  before  the  first  century. 
Consequently  it  was  current  in  the  time  of  Kerinthus  and  Kar- 
pokrates  ;  and  then  perhaps  Irenaeus  would  have  correctly  as- 
cribed to  Kerinthus  a  knowledge  of  the  theory  (derived  from 
astrology  and  the  Kabalah)  that  Metatron  (Iesua)  had  really 
been  born  of  a  virgin  daughter  of  Abrahm.  Astrology,  then, 
not  fact,  seems  to  have  been  one  of  the  sources  of  this  belief, — 
in  which  neither  Simon,  Menander,  Saturninus,  Kerinthus,  nor 
Karpokrates  took  part  as  far  as  we  know.  The  controversialist 
Irenaeus  was  not  likely  to  get  nearer  to  the  views  of  Kerin- 
thus than  what  was  current  respecting  the  Kerinthians ;  and 
Irenaeus  allows  that  Kerinthus  was  no  believer  in  the  immacu- 
late conception.  Then  he  could  hardly  have  believed  that 
the  Kingly  Power  of  the  Logos  (Matthew,  xxvi.  53),  the  Angel 
Iesua,  the  Saviour  Metatron,  was  in  any  man  ;  for  Kerinthus 
was  a  Gn5stic  :  and  these  despised  the  flesh  and  adhered  to 
the  spirit.1  This  is  subindicated  even  by  Irenaeus  in  his 
statement  that  Kerinthus  held  that  the  King  (the  Christos) 
did  not  suffer,  but  continued  pure  spirit.  The  Angel  Iesua  had 
nothing  to  do  with  flesh. 

The  Messias  shall  be  revealed  in  the  land  Galilee  and  a  certain  Star  appear- 
ing in  the  eastern  quarter  shall  swallow  up  seven  stars  in  the  northern  quarter 
of  the  heavens. — Sohar,  part  1.  fol.  119  ;  Bertholdt,  56. 

Whatever  the  Astrologer  shall  have  said  they  will  believe  brought  from  the 
very  fount  of  Hammon. — Juvenal,  vi.  552-4. 

1  The  First  Way  is  called  the  Secret  Wisdom  (the  Highest  Crown)  and  is  the  Light 
of  the  Primitive  Intelligence  (Maskal  Kadmon). — The  Jesira,  1.  This  book  dates  from 
the  first  century. 

In  this  first  state  the  Infinite  God  himself  can  be  understood  by  the  name  of  the 
'  Father'  which  the  Writings  of  our  New  Covenant  so  often  use.  But  the  Light  being 
let  down  by  the  Infinite  through  a  canal  into  the  '  primal  Adam '  or  Messiah,  and 
united  with  him,  can  be  called  by  the  name  Son,  can  be  referred  (applicari)  to  the 
name  Son.  And  the  Influx  let  down  from  him  to  the  lower  parts  can  be  referred  to  the 
character  of  the  Holy  Ghost. — Knorr,  Adumbratio  Kabbalae  Christianae,  pp.  6,  7. 

Said  R.  Shimaon  to  R.  Elieser  his  son:  Elieser,  at  the  time  when  the  Messiah 
shall  be  revealed,  how  many  signs  and  other  miracles  will  give  themselves  to  be  seen 
in  the  world  ?— Sohar,  part  II.  fol.  8.  Amst.;  Bertholdt,  168.  The  Son  is  Seir  Anpin, 
the  Image  of  the  Father. — Israelite  Indeed,  II.  64,  (55.  In  the  Hermetic  Gnosis,  the 
Father  is  Boundless  Light.  All  things  were  revealed  to  me  in  a  moment  and  I  see  a 
sight  without  bounds,  all  things  having  become  Light — Hermes,  Poimander,  4.  The 
Son  is  therefore  called  Light  of  Light,  and  Light  of  the  world  ;  the  2nd  century 
Kabalah  is  the  basis  of  Christian  gnosis,  and  the  Essenism  of  the  Iessaians  the  source 
of  Christian  morals  and  self-denial. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        721 

Seir  Anpiu  (Short  Face)  is  the  Sun.— Dunlap,  Sod,  II.  125, 131, 
133,  138  ;  Kabbala  Denudata,  II.  231 ;  Sohar,  III.  fol.  91.  Seir 
Anpin  is  the  Soul  of  the  Messiah  joined  with  the  eternal 
Logos. — Kabbala  Denudata,  III.  241.  Seir  Anpin  was  called 
King. — ibid.  II.  391.  The  Messia  becomes  identified  with  the 
Angel  Iesua  and  Mithra,  Metatron  and  Logos. — Matth.  xxv. 
40,  41. 

The  duality  of  the  divine  nature  was  held  by  Chaldaeans, 
Sabians,  Jews,  and  Egyptians.  Therefore  the  Sonship  in 
Adam  is  dual.— Gen.  ii.  23;  John,  x.  30.  The  'great  sign  in 
the  heavens '  (Kev.  xii.  1)  brings  in  the  element  of  transjordan 
and  perhaps  Ebionite  astrology.  The  Chaldaeans  represented 
the  Moongod  (Allah  Sin)  as  hermaphrodite,  therefore  having 
come  into  possession  of  the  Sun.  The  double  gender  is  here 
distinctly  indicated  by  the  sun  and  moon  being  placed  to- 
gether as  emblems  of  the  biune  Light  of  the  world  (John,  viii. 
12,  x.  30  ;  Gen.  ii.  22,  23),  Adam-Christos  of  the  Ebionim.  In 
the  case  of  the  Ebionites,  the  Diabolos  (Adversary,  in  Persian 
lore)  has  always  to  be  brought  in  as  counteracting  the  Good 
Principle  !— Gerhard  Uhlhorn,  Die  Horn.  u.  Eecog.  p.  185  ;  Rev. 
xii.  3-5.  The  Moonprinciple  (very  much  in  the  style  of  the 
Primal  Fire  in  the  theory  of  Simon  Magus)  is  male-female, 
and  from  Her  is  to  proceed  the  Messianic  Christos  "  who  is  to 
rule  all  the  nations  (Gentiles)  with  an  iron  staff."  The  Great 
Red  Dragon  (Satan)  is  waiting  to  destroy  her  Child  the  Mes- 
siah ;  who  is  caught  up  to  the  throne  of  the  God.  The  Woman 
significantly  escapes  into  the  Desert,  where  the  Ebionites  re- 
sided. Michael  and  his  angels  give  the  Satan  enough  to  do. 
The  war  (of  fate)  must  be  fought  out  in  heaven  itself.  The 
power  of  the  Paschal  Lamb  is  shown  in  the  conquest  of  Light 
over  Darkness,  for  the  blood  of  the  Lamb  may  be  regarded  as 
shed  in  the  fray  with  Darkness,  in  which  Mithra-Christos  is 
the  victor.  The  '  accuser  of  our  brethren  '  is  then  the  Adver- 
sary, the  Devil.  This  is  symbolical  of  the  contention  between 
Ahuramasda  and  Ahriman  !  Alas  for  the  earth  and  sea,  for 
the  Devil  has  come  down  to  you !— Rev.  xii.  12.  Now  if  the 
author  of  the  Apokalypse  identifies  the  Logos  with  Mithra, 
Metatron  (Mettron),  the  Angel  Iesoua,  and  the  Messiah,  he  is 
speaking  of  superhuman  essences,  or  natures,  and  their  contest 
with  Ahriinan-Diabolos  in  heaven  and  on  earth  ;  therefore  his 
theme  is  not  the  man  Jesus,  but  the  Lamb,  the  Saviour  Angel 
AG 


722  THE  GHEBERS  OF  HEBRON. 

Mithra  who  is  Angel  Iesua,  in  Isaiah,  lxiii.  9  and  Bodenschatz, 
II.  191.     The  Starry  Virgin  and  Her  Child  belong  to  ancient 
astrology,  Her  Child  is  the  Lord  of  Light,  Metatron,  Mithra  ; 
and  speaking  of  entirely  superhuman  personae  and  the  con- 
flict between  Light  and  Darkness,  the  Holder  of  the  Seven- 
planet  Candlestick  and  the  Lamb  with  7  horns  (orbits)  and  7 
eyes  (planet-stars),  the  writer  does  not  mention  the  virgin  of 
flesh  nor  a  child  in  human  flesh,  but  the  Adon,  the  Son  in  the 
Sign  Virgo  when  the  moon  makes  a  conjunction  with  the  sun 
in  that  sign.     It  is  true  that  the  Messiah  had  come  to  be  re- 
garded as  a  being  in  heaven.     The  Sibylline  Book  treats  the 
'  king '  as  one  to  be  sent  from  the  Sun.     Therefore  Bev.  v.  5 
treats  the  Messiah  as  '  Son  of  Dauid '  nominally,  either  be- 
cause the  two  expressions  had  come  to  mean  the  same,  or  else 
because  the  expression  could  easily  be  inserted,  in  manuscript 
times,  before  printing  was  invented.     Consequently,  the  first 
draft  of  the  Apokalypse  preceded  all  the  four  Gospels  !     That 
it  preceded  the  Gospel  according  to  Peter  is  probable,  since 
it  mentions  the  name  of  no  apostle.     The  warning  '  I  come 
quickly '  might   suit   any  Messianist  work   after  a.d.    70-80. 
The  Revelation  treats  of  no  particular  apostles,  consequently 
it  knew  of  no  human  Jesus,  because  the  human  Jesus  is  to  be 
known    through    the    Glad    Tidings    obtained    through    his 
apostles. — Matthew,  x.,  xxviii.  19,  20 ;  John,xx.  21.     The  whole 
conception  of  the  Apokalypse  is  based  on  the  Mithra  mys- 
teries ;  and  the  conflict  between  the  powers  of  Light  and  Dark- 
ness.    Salvation  was  preached  from  the  Jews,  as  the  Apoka- 
lypse shows,  or  at  least  from  the  Ebionites,  as  we  have  shown. 
—Rev.  v.  9,  vii.  17,  xi.  12,  xii.   10,  11,  xiv.  1,  4  ;  John,  iv.  25, 
xii.  34.     Rome  seems  to  have  been  regarded  by  the  author  of 
Revelations  as  in  league  with  the  Adversary,  and  the  burning 
of  Rome  is  foretold.— Rev.  xvii.  9  ;  xviii.  9,  10.     Adrian's  treat- 
ment of  Jews  and  Jerusalem  after  Barcocheba  fell,  about  134, 
would   not  encourage  any  Jew  of  the  12  tribes  to  hope  for 
Rome's  destruction  ;  consequently,  it  must  have  been  while  the 
hope  of  Messianism  lasted,  that  is,  prior  to   134-5  that  the 
Apokalypse  was  written :  and  it  looks  as  if  the  Christians  after- 
wards found  suggestions  in  it  that  led  to  the  ultimate  compo- 
sition of  the  Gospels. 

Like  the  Lamb  in  the  Apokalypse,  the  Lion  also  is  an  em- 
blem of  the  Sun.     Seven  Angels  serve  before  God's  Holy  veil. 


THE  (Hi EAT  ARCHANGEL   OF  THE  EBIONITES.        723 

— Pirke  Eliezer,  iv.1  The  Hebrew  God  will  reveal  bis  Mes- 
siah.— Jon.  ben  Usiel  to  Zachar.  iv.  7.2  Croesus  sent  to  Delphi 
a  golden  lion.  On  an  Assyrian  seal  is  found  the  impression  of 
a  king-,  attended  by  a  priest,  in  act  of  adoration  before  a  Deity 
standing  on  a  lion  and  surrounded  by  Seven  Stars. — Layard's 
Bab.  and  Nin.  154.  It  is  the  Logos  in  the  centre  of  the  Baby- 
lonian Seven  Planets,  standing  in  his  emblem  the  sun.  As  the 
Mithra  is  the  King,  the  Christos,  we  find  the  same  symbolism 
in  Revelation,  i.  16,  17  ;  iv.  5  ;  x.  5 ;  xix.  11,  13  ;  Exodus,  xxv.  37. 
It  is  the  Chaldaean  God  of  the  Seven  Rays,  who  appears  as 
the  Lion  of  Judah  in  Rev.  v.  5.  Revelation  is  prior  to  the 
Gospels. 

The  Ruha  (the  spirit)  and  Msiha  were  included  by  the 
Mandaites  in  the  number  (Seven)  of  the  planets. — Brandt,  12(5, 
127.  Among  the  Mandaites  they  are  regarded  as  Seven  Devils, 
and  Nebo  is  their  Messiah.  The  first  day  of  the  week,  dies 
solis,  was  sacred  to  the  Sun  as  chief  planet  in  the  system  of  the 
old  astrologers,3  to  Apollo  by  the  Hellenes,  to  him  who  is 
called  by  the  Christians  the  Light  of  the  world.  Apollo's 
circle  of  rays  could  not  therefore  be  wanting  to  Christ  who 
has  the  appellation  Soter,  Redeemer,  which  belongs  to  Zeus 
(Paus.  Arcad,  VIII.  30),  Helios  {Ibid,  31),  Dionysus  andHera- 
kles.  First-fruits  to  the  Lamb. — Rev.  xiv.  4.  Christ  obtained 
this  designation  because  the  Heathen-Christians  interchanged 
him  with  the  very  one  who,  in  the  month  of  the  Lamb  (Aries) 
wakes  nature  from  her  winter-sleep.  Hence  he  is  Waker  of 
the  Dead,  4  who  has  taken  from  death  his  sting,  the  Lamb  of 
God  as  trampling  on  the  Serpent,  because  the  serpent-star 
Ophiuchus  is  a  neighbor  of  Libra.  In  Spring,  Mithra  enters 
the  sign  of  the  Lamb,  the  Young  Ram. 

Libra  ariesque  parem  reddunt  noetemque  diemque 
Hac  erit  in  libra  cum  lucem  vincere  noctes 
Incipiunt,  vel  cum  medio  concedere  vere. 

So  one  equinox  is  the  death  of  the  other.  In  the  autumn 
equinox  the  serpent  had  become  the  cause  of  the  mortality  of 
Adam,  but  in  the  Vernal  equinox  the  other  Adam  had  van- 

1  Gf8rer,  I.  277. 
•-  ibid.  II.  82. 
3  Rev.  xii.  1. 

*  Compare  the  "  Wako  "  of  Herakles — Dunlap,  Sod,  I.  12o  ;  Josephus  Ant.  viii.  5. 
Herakles  is  the  spirit  that  strikes,  overcomes  and  dissevers.     Hence  his  club. 


724  THE  GHEBERS  OF  HEBRON. 

quislied  Death,  trodden  upon  the  head  of  the  Serpent.1  A 
cock  was  painted  on  Apollo's  hand  ;  ~  and  Krishna  treads  upon 
the  Serpent !     The  cock  was  the  Sun's  symbol. 

The  cock  crew. — John,  xviii.  27.     So  Matthew,  xvii.  2  ;  Rev.  i.  16. 

A  Virgin  Immaculate,  comely  in  body,  beautiful  in  face,  modest  in  habit,  with 
long  hair,  holding  two  ears  (of  corn)  in  her  hand,  sitting  upon  a  golden  throne  : 
nursing  a  Boy,3  and  justly  satisfying  him,  in  the  place  which  is  called  Hebraea; 
a  Boy  I  say  by  certain  nations  named  Ihesus,  meaning  Eiza,  whom  we  call  in 
Greek  Christus  who  has  risen  with  the  Virgin  as  if  sitting  on  the  same  throne 
and  not  touching  ;  at  the  same  time  also  the  star  of  the  ear  of  corn  which  is  the 
end  of  the  Serpent. — Albumazar.4 

Ovid's  Venus  accompanied  by  the  little  Cupids,  at  the  Pa- 
lestina  water,  is  the  Mighty  Mother,  the  Primal  Mother,  the 
Mother  of  all  that  live  ;  and  Eros  is  the  dawning-  Sun. — Max 
Midler,  Comparative  Mythology,  p.  81.  In  framing  creation 
Eros  is  the  vicar  of  Zeus ;  so  Serosh  took  the  place  of  Or- 
muzd. — Ernest  de  Bunsen,  p.  61.  The  by  John  described  Woman 
(Rev.  xii.  1,  5,  13)  with  the  Child  (Messiah)  is  not  Maria,  the 
mother  of  the  Son  of  Dauid,  but  she  is  the  Heavenly  Wisdom, 
the  Unspotted  Virgo  who  in  the  sun's  tent  dwells  with  God. 
( — Ernst  von  Bunsen,  Symbol  des  Kreuzes,  p.  131  ;  Psalm,  xix. 
4,  Septuagint  Greek).  On  account  of  this  union  of  the  Wis- 
dom or  Sophia  with  the  Sun  moving  each  year  into  his  12 
Houses  John  describes  the  Woman  as  the  Sign  in  the  heavens 
clothed  with  the  Sun,  with  Luna  under  her  feet  and  on  her 
head  the  Crown  of  the  Twelve  Signs. — ib.  131.  The  Child 
caught  up  to  the  God's  throne  may  be  Greek-Christian,  or 
apostolic  Christian  ;  but  the  connection  between  Virgo  and 
Luna  savors  strongly  of  a  sort  of  Hellenist-Sabianism  (or  Greek 
Sabianism  if  there  was  such  a  thing)  that  hardly  could  have 
been  confined  to  the  first  century  of  our  era.  In  the  Crowned 
Woman  with  the  Moon  under  her  feet  can  we  not  see  the 
"  Queen  of  heaven  "  ( — Jeremiah,  xliv.  17-25),  the  Eua- Athena- 
Virgo  (whose  symbols  were  the  moon  and  owl),  the  Regina 
Deum  of  Virgil  %  The  association  of  the  Serpent  (Rev.  xii.  5, 
14)  with  this  Luna-Woman  reminds  one  of  the  antagonism  be- 

'  Nork,  Bibl.  Mythologie,  II.  365,  366. 
a  Plutarch,  Pyth.  Priest,  12. 

3  Horus,  Apollo,  Paian,  Iesua  the  Saviour  Angel. 

*  Albumazar,  Intr.  in  Astronomiam,  p.  78.  He  wrote  expressly  from  the  Persian 
astrologers.     Dunlap,  S5d,  I.  129. 


THE  GREAT  ARCHANGEL   OF   THE  EMONITES.        725 

tween  the  Good  and  Evil  Principles  (-De  Iside,  8,  10,  18). 
The  King-  Osiris  (Light  of  the  world)  is  ambushed  by  the  de- 
vices of  the  Diable  (Typhon,  Satan)  who,  hunting  near  the 
moon,  finds  the  vessel  (the  ark  or  body  in  which  the  Good 
Principle  is  contained)  and  tears  it  into  11  pieces  (or  days). 
Which  the  element  of  Darkness  might  be  expected  to  do. 
Here  in  the  Apokalypse  (A.D.  c.  125-138)  we  find  the  Virgin 
Mother  of  all  life  likewise  pursued  by  the  Adversary  until  the 
Saviour  (Osiris-Messiach-King)  is  caiight  up  to  the  throne  of 
the  God  (— Bev.  xii.  5)  as  in  Daniel,  vii.  13.  Daniel  and  Plutarch 
de  Iside  both  belong  to  an  earlier  period  than  the  Apokalypse, 
and  St.  Matthew's  Virgin  Maria  is  evidently  a  still  later  form 
of  the  Sabian  myth  ;  for  in  all  but  Matthew's  version  we  meet 
with  only  the  supernatural  and  superhuman  forms  of  the  Sa- 
viour Principle.  In  the  evangels,  however,  the  flesh  is  intro- 
duced in  the  case  of  the  Virgin  and  Child ;  and  this  of  neces- 
sity :  for  how  otherwise  could  a  teacher  of  several  chapters  full 
of  Essene-Iessaian  legislation,  morality,  self-denial,  mortifica- 
tion of  the  flesh,  and  holding  out  the  chance  of  saving  the  soul 
by  crucifixion  of  the  body,  have  been  introduced  as  a  preacher 
of  the  Kingdom  except  in  the  flesh  ?  The  evangelist  was  an 
Ebionite.  He  knew  that  the  successfulness  of  preaching  de- 
pends more  on  preaching  old  saws  than  on  new  truths.  Es- 
senism,  Judaism  and  the  Messiah,  these  were  his  topics,  rein- 
forced by  miracles.  If  they  crowded  to  John's  baptism  without 
one  miracle  what  would  they  not  receive  when  supported  (quod 
scriptum)  by  miracles  in  writing  ? 

Was  there  not  a  cave  at  Bethlehem  where  Adon  (Mithra) 
was  adored  in  a.d.  386  ?  Justin  Martyr  and  St.  Jerome  say  so. 
Was  there  a  Iesu  among  the  Iessaeans  !  Josephus  had  an 
opportunity  to  mention  one,  if  there  had  been  such,  in  his 
accounts  of  the  Essenes.  The  name  Iesu  is  mentioned  in  writ- 
ings that  apparently  are  posterior  to  a.d.  100.  Iesua,  however, 
is  the  name  of  the  King  of  the  angels  (Mettron,  Mithra),  the 
Christos  of  the  Kabalah.1  There  were  two  sorts  of  Sabians 
about  a.d.  900 :  one  sort  recognized  Iesu  Christos  as  Prophet, 
the  rest  adored  the  Sun.2    This  represents  views  as  early  as 

1  Messiah  means  Anointed,  Christos,  Metatron,  Mithra,  Sosiosh. — Rev.  xix.  11. 

'- Chwolsohn,  die  Ssabier,  I.  192.  Zeus  is  the  Sun.  Zeus-Bolus  is  the  Chaldean 
Saviour.  "  And  there  is  there  a  temple  of  Zeus  the  Saviour,  and  as  you  go  in  there  is 
a  fane  where  the  Argive  women  mourn  Adonis." — Pausanias,  II.  20.  6.     Apollo  is  the 


726  THE   OHEBERS  OF  HEBRON. 

the  2nd  century  probably.  This  is  possibly  Sarapis  ;  for  Lep- 
sius  found  a  temple  in  Gebel  Dochan  dedicated  to  "  Zeus-He- 
lios-Serapis."  Metatron  stands  before  the  Throne  ;  the  Anoint- 
ed King  has  been  appointed  to  reign  over  all  hosts. — The 
Sohar  to  Gen.  xl.  10.  The  Essaeans  and  Therapeutae  were 
Sun-worshippers  and  Mithro-baptists.  The  Spirit  of  Alohim 
is  the  Spirit  of  the  King  Messiah. — Sohar,  ibid.  The  religion 
of  the  Sabians  is  that  of  the  Old  Chaldeans.1  These  adored 
Mithra  and  Adonis  in  the  cave  ;  the  Jews  in  the  Grotto  at 
Bethlehem.  The  Tradition  calls  the  shortface  (Seir  Anpin) 
the  '  King.' — Kabbala  Denudata,  II.  391.  "The  Sabians  are," 
says  Chwolsohn,  "a  sect  of  the  Jews  and  Christians,  who  shaved 
the  middle  of  the  head,  prayed  to  the  planets  and  angels,  and 
deprived  themselves  of  virility.2  The  Apokalypse  is  Sabian, 
because  it  represents  Iesua  shining  as  the  Sun,  in  the  very  form 
of  the  Chaldaean  Sun,  with  crowns,  and  on  a  horse.3  Jordan 
was  the  beginning  of  the  Nazorian  writings  and  the  Nazarene 
evangels. 

Apollonius  of  Tyana  in  Kappadolua,  of  an  ancient  and 
wealthy  family,  was  born  about  the  commencement  of  the 
Christian  era,  became  a  Pythagorean,  denied  himself,  refrain- 
ing from  animal  food,  going  barefoot,  and  was  initiated  into 
the  mysteries  of  the  healing  art.  He  resided  chiefly  in  Pam- 
phylia  and  Kilikia,  for  five  years  passing  through  the  Pytha- 
gorean discipline  of  silence.  Isaiah  is  referred  to  as  going 
barefoot  for  three  years,  and  the  sole  use  of  the  words  yea  and 
nay,  in  Matthew  v.  37,  without  further  intercourse  may  be  re- 
garded  as   Pythagorean.     Apollonius  went   to   Antioch   and 

Grecian  Saviour  and  Healer.  Aeskulapius  raised  the  dead  and  healed  the  sick. — Pau- 
sanias,  II.  27.  3,  4;  V.  13.  4.  The  same  things  are  ascribed  to  Krisna,  Chresno  and 
Christos. 

'  Chwolsohn,  II.  490. 

-  ibid.  I.  1ST,  635  ;  II.  631,  633;  so  Isa.  lvi.  3,  4 ;  Matth.  xix.  12.  Genesis,  xix.  2 
calls  the  angels  Lords.  So  does  Codex  Nazoria,  II.  56,  57.  It  stands  on  the  Old  Tes- 
tament footing. 

3  Rev.  i.  12-16;  xix.  11-15;  Matthew,  xvii.  2.  Dionysus  (Iacchos)  liberates  the 
souls.—  K.  O.  Midler,  Hist.  Greek  Lit.  238.  The  lion  is  the  emblem  of  Iacchos 
( — Nonnus,  xliii.  2,  7),  Apollo  and  Mithra  (Rev.  v.  5).  Ia'hoh  (Iat'Aoh)  raises  the  souls 
(1  Samuel,  ii.  6),  and  Sokrates  related  on  Magian  authority,  that  the  soul  departed  to 
an  uncertain  place  and  that  those  who  have  partaken  of  the  Mysteries  have  the  best 
place  in  the  regions  of  the  pious. — The  Axiochus,  19,  20  ;  so  Rev.  iii.  4  ;  vi.  9,  10.  The 
Chaldaeans  call  the  God  Iao  instead  of  the  Mind-perceived  Light ;  and  he  (Dionysus) 
is  often  called  Sabaoth,  signifying  that  he  is  above  the  Seven  Circles  (of  the  planets).— 
Lydus,  de  Mensibus,  83. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITEB.        727 

Ephesus.  He  claimed  to  have  raised  the  shade  of  Achilles, 
and  is  said  to  have  cast  out  a  demon.  The  inhabitants  of 
Tyana  dedicated  a  temple  to  his  name,  the  Ephesians  erected 
a  statue  to  him  under  the  name  of  Herald  es  Alexikakos,  for 
delivering-  them  from  the  plague,  Hadrian  collected  his  letters, 
the  Emperor  Severus  regarded  him  as  a  divinely  inspired  per- 
son, Caracalla  erected  a  temple  to  him.  His  doctrines  seem  to 
have  been  extremely  moral  and  pure.1  The  narratives  in  Phi- 
lostratus  and  Lucian  are  among  the  most  remarkable  '  evidences 
of  Christianity '  in  the  true  sense  of  that  phrase.  They  throw 
light  upon  that  intense  yearning  after  a  Saviour  Clod  and  after 
salvation  in  the  comprehensive  acceptation  of  the  word,  and 
upon  that  strong  '  disposition  to  believe '  that  the  dreams  of 
the  heart  have  been  realised,  without  which  the  luxuriant 
growth  of  religious  legend  cannot  be  understood.  W  e  must 
hold  that  the  '  tragedy  '  of  the  Tyanean  was  known  by  heart  in 
Asia  Minor  at  the  same  time  that  the  tragedy  of  '  the  impaled 
sophist '  in  Palestine,  as  Lucian  speaks,  was  known  ;  and  that 
the  coincidences  between  them  are  due  to  the  common  life  in 
the  supernatural  from  which  they  sprung.  Apollo  and  Askle- 
pios  were  deities  chiefly  worshipped  in  Asia  Minor  and  Greece. 
The  divine  human  being  of  the  new  rite  was  opposed  to  other 
names  long  cherished  in  the  Hellenic  heart.  The  practical 
proof  that  the  idea  of  the  Virgin-born  came  from  Hellenic  re- 
ligion we  derive  from  the  Apologist  Justin  himself.'-  AVe  have 
seen  that  the  Ebionite  and  Gnostic  tradition  of  the  Son  of  Jo- 
seph was  in  all  probability  the  elder;  and  if  so,  the  transition 
to  the  tradition  of  the  Son  of  the  Virgin  Mary  sprung  up  on 
ground  where  Hellenic  beliefs  had  taken  root."  In  the  teletae 
(contemporaneous  with  the  life  of  Apollonius)  Apuleius  found 
no  reference  to  Christiani  or  Christus  :  the  deities  honored  are 
Serapis,  Isis  (the  many -named  Queen  of  heaven),  Fortuna  and 
Mithras  the  chief  priest.  And  yet — removing  these  names — 
there  is  nothing  of  which  the  description  in  general  so  power- 
fully reminds  us  as  the  actual  ceremonies  of  the  Greek  Church 

1  Alexandres  (who  was  taught  by  the  trainer  of  Apollonius,  and  followed  just  after 
him)  said  that  Pontus  was  full  of  atheists  and  Christiani.  At  a  telete  (a  sort  of  mys- 
tery) that  he  held,  he,  in  a  proclamation  similar  to  the  one  made  at  the  great  Eleusinian 
mysteries,  solemnly  warned  away  atheists,  Christiani  and  Epikureans. —  Antiqua  Mater, 
264. 

-  Ant.  Mater,  266;  Apol.  I.  21  ;  Trypho,  69. 

'■*  Antiqua  Mater,  26G. 


728  THE  GHEBERS  OF  HEBRON. 

at  the  present  day,  which  again  lineally  descend  from  the 
ancient  Mysteries.  The  connection  with  the  Christiani  is 
through  the  Gnostic  or  Pythagorean  teaching  of  the  Monad, 
the  beginning  of  all,  and  the  cause  of  all  good  things. — Anti- 
qua  Mater,  266-9.  The  spiritual  essence  needed  neither  name 
nor  form.  To  Serapis  or  to  Christ  the  public  was  ready  to 
bow.  The  study  of  Hellenic  philosophy  and  religion  leads  to 
the  acceptance  of  Christianity.  The  conclusion  seems  to  hold 
good  that  the  New  People  and  the  New  Religion  were  of  Gen- 
tile rather  than  of  Jewish  origin.  From  the  first  the  charges 
of  magic  and  association  with  the  Mithra-mysteries  were 
brought  against  the  Christiani.  The  Gnostics  from  about  the 
middle  of  the  2nd  century  bore  and  propagated  the  Christian 
name.  They  were  the  real  depositaries  of  the  evangelical 
tradition.  They  had  reached  the  real  meaning  of  the  Mysteries. 
The  Mysteries  of  Dionysus  and  Herakles  prepared  the  way  for 
the  New  Mysteries  of  the  Christiani.  These  last  would  never 
have  been  heard  of  but  for  that  syncretistic  system  of  doctrine 
and  practice  combining  Hellenic  and  Oriental  mysteries, 
founded  by  Simon  and  his  followers  and  propagated  in*  the 
congenial  soil  of  heathendom. — ibid.  282  ff. 

Serapis  is  the  Logos  of  St.  John.1  The  noble  manhood  of 
the  god  (Serapis)  sat  with  dignity  on  a  golden  throne  that  was 
covered  with  a  blaze  of  jewels  ;  his  gracious  and  solemn  face 
looked  down  on  the  crowd  of  worshippers.  The  hair  that 
curled  upon  his  thoughtful  brow  and  the  kalathos  2  that  crowned 
it  were  of  pure  gold.  At  his  feet  crouched  Cerberus,  raising 
his  three  fierce  heads  with  glistening  ruby  eyes.  The  body 
of  the  god — a  model  of  strength  in  repose — and  the  drapery 
were  of  gold  and  ivory.  In  its  perfect  harmony  as  a  whole 
and  the  exquisite  beauty  of  every  detail  this  statue  bore  the 
stamp  of  supreme  power  and  divine  majesty.  When  such  a 
divinity  as  this  should  rise  from  his  throne  the  earth  indeed 
might  quake  and  the  heavens  tremble !  Before  such  a  Lord 
the  strongest  might  gladly  bow,  for  no  mortal  ever  shone  in 
such  radiant  beauty.  This  sovereign  must  triumph  over  every 
foe,  even  over  death — the  monster  that  lay  writhing  in  im- 
potent rage  at  his  feet ! 3    As  late  as  a.d.  361  we  find  the  Em- 

1  John,  Gospel,  i.  1-4;  Matthew,  iii.  11,  12;  Colossians,  i.  16. 
-  The  Modius,  or  measure  of  corn. 
3  Ebers,  Serapis,  240,  241. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        720 

peror  Julian  writing  of  Serapis,  Apollo,  the  Mother  of  the 
Gods,  and  the  old  Greek  religious  mysteries  and  philosophy, 
which  still  survived  among-  the  learned  citizens  of  Koine  about 
two  centuries  after  Markion  (c.  150-16G)  had  taught  and  Justin 
written. 

One  Zeus,  one  Hades,  oue  Helios,  is  Sarapis. — Julian,  Oratio,  iv.  p.  136. 

Observe  the  abundance  of  detail  in  the  description  of  the  ark 
of  Iachoh  Adonai  in  Exodus,  compare  it  with  the  minute  pre- 
scriptions concerning  the  ark  of  Serapis  in  the  fourth  part  of 
the  Zeitschrift  fur  iigyptische  Sprache  unci  Allerthuniskundc.' 
Tin;  inference  is  that  the  two  religions  had  certain  points  in 
common,  and  that  the  Old  Testament  contains  a  late  form  of 
the  Jewish  public  religion.  Christians  and  the  Jewish  patri- 
arch attended  service  at  the  Temple  of  Serapis.2 

The  most  ancient  shrine  of  Serapis  is  at  Memphis.  Into 
this  neither  strangers  nor  priests  can  enter  before  they  bury 
Apis.:;  Serapis  is  the  name  of  him  who  orders  the  universe.4 
The  worshippers  of  Serapis  are  Christians,  and  those  who  call 
themselves  followers  of  Christ  pa}T  their  devotions  to  Serapis  ; 
every  chief  of  a  Jewish  synagogue,  every  Samaritan,  each 
Christian  priest  .  .  .  all  worship  Serapis.  The  Patriarch  him 
self  whenever  he  goes  to  Egypt  is  compelled  by  some  to  wor- 
ship Serapis,  by  others,  Christ.3  .And  even  now  (250  years 
after  Christ)  in  the  unfolding  of  the  Holy  Serapis  verily  the 
worship  of  fire  and  water  takes  place.  When  the  chaunting- 
priest  appears  and  takes  the  water  and  the  fire,  then  he  stands 
up  opposite  the  door  and  in  the  native  tongue  of  the  Egyp- 
tians wakes  the  God  whose  entire  nature  consists  of  blood  and 
spirit.11  This  is  the  worship  of  Adonis-Ia'hoh  7  or  Iacchos- 
Dionysus.     The   mixture  of  the  worship  of  Serapis  with  that 

1  Art.  Das  Osiris-mysterium  von  Tentyra,  p.  95. 

'-'  Vide  correspondence  between  Trajan  and  the  consnl  Servian. 

3  Pausanias,  I.  xviii.  And  they  say  that  the  Isis,  after  the  death  of  Osiris,  took 
an  oath  never  again  to  receive  man's  embrace. — Diodorus  Sic.  I.  §  22.  This  is  the 
Hebrew  worship  of  the  Queen  of  heaven,  the  Mysteries  of  the  Bona  (or  Bena)  Dea,  the 
men  not  being  admitted.  "  Without  our  men,  did  we  not  make  cakes  to  Her." — Jerem. 
xliv.  19. 

*  Plutarch,  de  Iside,  29. 

«  Wilkinson,  Mod.  Egypt,  I.  102. 

6  Porphyry,  de  Abst.  iv.  p.  54.  ed.  Florentiae,  154S.  Ptah  and  Apis  are  fire  and 
water.     Apis  was  kept  at  Memphis  in  the  temple  of  Ptah. 

7  See  Luke,  xxiii.  37. 


730  THE  GHEBERS  OF  HEBRON. 

of  Christ  and  other  beliefs,  says  the  author  of  "  Mankind,"  is 
so  clear  in  early  Christianity  that  it  is  impossible  to  doubt  it. 
Socrates  tells  us  that  when  the  temple  of  Serapis  at  Alexandria 
was  demolished  by  one  of  the  Christian  emperors  the  mono- 
gram of  Christ  was  discovered  beneath  the  foundation.  Serapis 
is  a  mystic  number,  seven  letters,  referring-  to  the  seven  planets 
as  in  the  Apokalypse.  The  tonsure  of  the  priests  of  Isis  and 
Serapis  is  exactly  continued  by  the  modern  monks.1 

According  to  Zoroaster  there  were  two  primeval  causes,  ex- 
istence and  nonexistence.  In  the  beginning  there  was  a  pair  of 
twins,  the  good  and  the  base.2  United,  those  two  created  ;  the 
one  created  reality,  the  other,  nonexistence.  Angro-mainyus 
is  the  hurtful  mind  or  spirit.  Such  is  the  original  Zoroastrian 
notion  of  the  two  creative  spirits  who  formerly  were  two  parts 
of  the  Divine  Being.  There  was  the  Good  Mind  creating  good, 
true,  and  perfect  things  ;  while  all  that  is  bad  is  traced  to  the 
Evil  Mind.  They  are  the  two  moving  causes  of  the  universe, 
united  from  the  beginning  and  therefore  called  Twins.  They 
are  united  in  Ahuramazda  himself. — Haug,  Essays  on  the 
Parsis,  149,  150,  303,  305.  The  exact  substance  of  this  Zoroas- 
trian view  is  found  among  the  Christian  Ebionites  in  Syria :! 
posterior  to  160  after  our  era.  Satan  appears  among  the  Sons 
of  the  God  in  Job ;  and  the  Apokalypse,  a  work  more  than 
twenty  years  prior  to  the  Clementine  Homilies,  points  to  the 
Adversary  of  the  Messiah-Christ. — Eev.  xx. 

The  Persians  were  much  like  the  Jews.  They  isolated  the 
leprous,  and,  like  the  Jews,  must  not  touch  a  dead  body.4  The 
Persians,5  Chaldeans  and  Egyptians6  held  that  in  the  first  decan 
of  the  sign  "Virgo  rises  a  pure  young  maid,  an  Immaculate  Vir- 

1  Mankind,  p.  501.  "The  Christ  of  the  canonical  gospels  had  several  mythical 
prototypes,  such  as  Horns,  Iu-em-hept,  or  Khunsu,  and  sometimes  the  copy  is  derived 
from  one  original  and  sometimes  from  another.  We  shall  find  that  as  fast  as  the 
historic  Christ  of  the  four  gospels  disintegrates  and  falls  to  pieces  the  mythical  proto- 
types reclaim  and  gather  up  the  fragments  for  their  own  as  with  the  grasp  of  gravita- 
tion."— G-.  Massey,  II.  416. 

2  TheDiabolos  (Diable)  and  his  angels. — Matthew,  xxv.  41. 

3  Uhlhorn,  Clem.  Horn,  and  Recog.  185.  The  Divine  Wisdom  produced  the  bad 
Kain  first,  Abel  second.     Darkness  before  the  Mourned. 

4  Nork,  Braminen  und  Rabbinen,  92,  93,  94;  just  after  death,  in  a  dead  man's 
house  the  water  is  emptied  from  vessels.  Euripides  mentions  the  holy  water  placed  at 
the  door  of  the  departed.  In  Egypt  the  waterpot  precedes  every  ceremony  in  the 
temples.     The  holy  water  purified. 

5  Hyde,  385  ;  Abulpharagius,  54. 

6  Albumazar,  p.  78. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        731 

gin,  holding-  in  her  arms  and  satisfying"  him,  nursing  the  Boy 
Eiza,  in  the  place  called  Hebraea.1  The  Persian  at  the  age  of 
fifteen  assumes  the  girdle  ;  the  more  religious  Jews  would  not 
say  a  benediction  or  utter  the  name  of  God  without  putting 
on  the  girdle.-  In  the  Clementines,  Peter  denies  the  fall  of 
Adam,  naturally,  since  Adam  is  the  Man,  the  Crown :  the  world 
of  the  Kabalist  balance  (of  the  two  sexes)  issues  from  him,  and 
h*>  is  the  Son  of  the  God,  being  a  hermaphrodite  deity,  and 
having  in  him  the  souls  of  all  the  Israelites."  If  the  represen- 
tation of  a  Nursing  Mother  is  found  and  a  Sar  Apis,  then  the 
Nursing  Mother  is  to  be  referred  to  the  name  of  Eua(Eve)  who 
nursed  all  the  entire  world.  Sar  Apis  refers  to  the  name  of 
Ioseph  who  ruled  and  satisfied  the  whole  entire  world.  He 
carries  a  measure  ;  and  so  She  carries  Her  Son,  and  so  suckles 
him. — Talmud  Tract,  Avodasara,  p.  43.  Amsterdam  ed.  Dr. 
Cruse  translated  the  passage.  Ewald,  Abodah  Sarah,  p.  303, 
writes  :  "  When  one  finds  implements  on  which  stands  the  rep- 
resentation of  a  Nurse  or  that  of  Serapis,  then  these  are  for- 
bidden. The  Nurse  means  Eva  who  was  the  wet-nurse  of  the 
whole  world ;  Serapis  means  Ioseph 4  who  was  a  prince  and 
provided  the  whole  world  with  bread  and  thereby  appeased 
men.  Only  then  is  the  image  of  a  man  forbidden  when  he  has 
a  measure  in  his  hand,  and  the  representation  of  a  Nurse,  when 
she  has  a  Son  in  her  arms." — Compare  Ezekiel,  xl.  3,  5.  The 
measuring  reed  was  a  supernatural  symbol  (Ezekiel,  xliii.  2-7), 
and  Sarapis  was  the  Great  Divinit}r  of  Alexandria.  The  Egyp- 
tian statue  of  a  Goddess  with  the  Child  in  her  arms  ( — Wilkin- 
son, Modern  Egypt,  II.  6)  represented  Eua  (Issa,  Isis,  Eva) ;  and 
Vergil,  Eclogue,  iv.,  mentions  the  Mother  with  the  Little  Boy, 
delayed  ten  months ;  while  Cicero  refers  the  Birth  of  Jove  to 
the  Piise  of  the  constellation  Virgo. — Cic.  N.  D.  I.  15.  This  is 
Ammonios  (the  Kabalist  Wisdom,  Amanuel),  Ha  Aur,  the 
Light,  Horus.  "  The  Lion  and  the  Virgin,  whence  will  be  the 
ripening  of  the  grape." — Nonnus,  xii.  37,  38.  Since  the  Magi 
saw  the  Saviour  Star,  we  must  find  the  origin  of  Christianism 

'  Albumazar,  Intro,  in  Astrom.  p.  78;  Univ.  Hist.  V.  418. 

2  Aloysius  Novarinus,  Schediasmata  Sacroprophana,  ed.  Lyons,  1635.  p.  8. 

;i  Kabbala  Denudata,  Introductio  in  Sohar,  pp.  205,  311.  The  Magus  knew  the 
pater  and  mater,  of  the  Kabalist  Tradition  in  Adam. 

4  Asaph  was  an  Arabian  Deity.  Compare  Seb,  Sabi,  Sabos,  Sev,=  Saturn.  Saphir 
was  Asaph's  city.  Io  Sev.  Ioseph  is  probably  a  Kabalist  form  of  Saturn  or  Diony- 
sus —  Kronos. 


732  THE  GHEBERS  OF  HEBRON. 

in  connection  with  Jewish  and  Sabian  Astrology,  Magism  and 
Kabalah.  The  Magusha  in  the  Syriac  Testament  and  among 
the  Persians  signified  men  famous  for  wisdom  as  well  as  for 
religion.  Thus  Magi  from  the  heavens  recognised  the  Messiah 
before  the  Jews  acknowledged  him  in  their  scriptures. — Com- 
pare Wolfius,  p.  12.  A  Star  shall  arise  out  of  Iaqab. — Num- 
bers, xxiv.  17.  The  square  on  the  head  of  the  coffin  always 
contains  the  Ruler  of  the  sun's  House  Virgo,  and  as  Isis  some- 
times signifies  the  female  Sun,  she  expresses  the  Virgo  as 
Mistress  of  the  House.1  The  Persians  also  had  the  sign  Virgo 
and  her  Child  Eiza  (Iesu). — Dunlap,  Sod,  II.  128,  129;  and 
authors  quoted.  The  Messiah  will  first  reveal  himself  in  Ga- 
lilaia,  afterwards  a  Star  in  the  East  will  be  seen. — The  Sohar, 
fol.  74.  col.  17,  18.  Simeon  ben  Iochai,  its  prime  author,  died 
some  years  after  a.d.  70  ( — Gelinek,  die  Kabbala,  p.  70).  The 
King  Messiah  will  be  revealed  going  out  from  the  Garden  of 
Adan.2  And  he  will  be  revealed  in  the  land  Galil,  since  that  was 
the  first  place  that  was  devastated  in  the  Holy  Land ;  there- 
fore he  will  be  revealed  there  first. — The  Sohar.3  The  Messiah 
ben  Dauid  will  go  forth,  but  to  him  another  Messiah  will  be 
added,  the  Son  of  Ioseph — Sohar,  III.  fol.  82.  b.  But  after  72 
weeks  the  Messiah  shall  be  cut  off. — Dan.  ix.  26.  He  will  be 
revealed  in  Galilee,  for  there  the  Captivity  began. — Ialkut  Cha- 
dash,  fol.  142.  col.  4.4  The  entire  demon  doctrine  of  the  Persians 
underlies  Moses  and  the  Gospels.  Zoroaster  lets  the  sun  be 
created  in  the  4th  period  ;  Genesis,  on  the  4th  day.  From  the 
Persian  tree  of  life  comes  the  form  of  a  man  and  woman  united 
in  one  ;  and  the  Serpent  of  the  Adonis-garden  is  Ahriman, 
Angram  ainy  ous. 

Est  ager,  indigenae  Tamaseum  nomine  dicunt.  .  .   . 
Medio  nitet  arber  in  arvo.—  Ovid,  Metam.  x. 

Now  if  in  the  Garden  of  the  Messiah  we  place  Ioseph  (Sev,  Sa- 
turn) and  Maria  (the  Lady)  we  would  have  there  the  Adamus 
and  the  Eua.  But  some  of  the  Elkesaites,  Essenes,  Ebionim 
or  Sampsaioi  said  that  Adam  is  the  Christos. — Bishop  Epi- 
phanius,  Haer.  xxx.  3. 

1  Seyffarth,  St.  Louis  Akademy. 

2  the  Lord  Adon. 

5  Bertholdt,  77,  80,  81,  85,  quotes  these  Sohar  passages. 
*  ibid.  80. 


THE  ORE  AT  ARCI1 ANGEL  OF  THE  EBIONITES.        733 

Josephus,  Ant.  xviii.  1.  1,  mentions  the  Taxation  in  the 
year  a.d.  6  or  7,  when  Iudas  the  Galilean  or  Gaulanite  and 
Saddouk  the  Pharisee  protested  against  it. — Schiirer,  I.  406. 
The  Evangelist  Luke  refers  to  such  a  Registration  (Census) 
by  Quirinius,  placing-  it  in  the  last  time  of  Herod  the  Great, 
that  is,  ten  to  twelve  years  too  early. — Schiirer,  I.  427,  431. 
Quirinius  made  but  one  Registration  and  that  is  the  one  re- 
ferred to  by  Luke. — ibid,  432,  447.  It  was  the  first  one  ordered 
by  Augustus  in  Judaea,  and  could  not  have  been  made  until 
after  the  death  of  Herod  and  after  Judaea  became  a  Roman 
Province  (which  it  was  not  in  Herod's  lifetime).  It  is  ridicu- 
lous to  suppose  that  all  the  nation  was  to  be  turned  out  of  their 
homes  and  compelled  to  travel  about  the  country  to  find  a  place 
of  family  origin  to  be  taxed  there. — Schiirer,  I.  437,  438,  439. 
St.  Luke  was  necessitated  to  take  this  course  and  make  such 
a  representation  in  order  to  point  to  the  "  Son  of  David."  His 
object  was  to  prove  a  Messiah  to  have  existed  in  that  period 
and  to  identify  him  as  the  Son  of  Dauid.  So  his  way  was  clear 
to  represent  him  in  that  light.  If  the  Jews  were  likely  to  deny 
that  such  a  Messiah  appeared  at  the  time  mentioned  so  much 
the  more  essential  was  it  to  (if  the  fact  could  not  be  shown) 
demonstrate  it  by  argument  or  offer  a  genealogy.  Hence  it 
was  necessary  for  the  writer's  purpose  to  make  such  use  of 
Josephus  as  he  could,  and  to  superadd  unhistorical  statements. 
If  we  assume  that  the  evangelists  wrote  historical  novels  about 
the  Jewish  Messiah,  the  whole  mystery  is  cleared  up  at  once. 
"Joseph  could  not,  nor  Maria  with  him,  have  been  caused  to 
journey  to  Bethlehem  on  account  of  a  Roman  Census." — D. 
Emil  Schiirer,  Gesch.  d.  Jiidischen  Volkes,  I.  p.  437.  The 
person  who  was  to  be  estimated  (for  the  purpose  of  taxation) 
had  to  appear  and  declare  in  his  place  of  residence  or  in  the 
chief  place  within  the  taxation-district ;  and  a  Roman  Census 
could  not  be  undertaken  in  Herod's  time  (because  he  was  a 
King  and  Ally,  or  Socius,  of  the  Roman  People,  who  alone 
governed,  controlled,  and  taxed  his  own  people). — ibid.  I.  438, 
439.  But  when,  in  the  year  a.d.  7,  Quirinius  undertook  to 
make  a  Census  or  Registration  Herod  the  Great  had  been  dead 
(ten  to  twelve  years)  and  Judea  had  been  made  a  Roman  Prov- 
ince. Then  a  Roman  Census  could  legally  bo  taken.  Luke's 
misstatement  was  therefore  made  on  purpose  to  show  that  a 
Son  of  Dauid  existed  at  that  period  (in  the  days  of  Herod),  and 


734  THE  GIIEBERS  OF  HEBRON. 

the  genealogies  in  Matthew  and  Luke  were  made  up  expressly 
as  evidence  to  the  same  effect. — Matthew,  i.  20  ;  Luke,  iii.  23, 
31.  "  False  in  one  particular,  false  in  all "  is  the  ancient 
motto.  Josephus  begins  his  Eighteenth  Book  with  the  ac- 
count of  the  sending  Kurenios  into  Judaea  to  make  the  esti- 
mate for  this  very  taxation,  and  the  efforts  of  Iudas  the 
Gaulanite  to  induce  the  Jews  to  revolt  on  account  of  this  tax. 
An  uncritical  population  in  Syria  (filled  with  Messianic  hopes) 
would  not  quarrel  with  the  way  the  register  read,  if  it  seemed 
to  point  to  a  Son  of  Dauid,  as  this  was  the  aim  of  the  Regis- 
ters of  Matthew  and  Luke.  But  Josephus,  Ant.  xviii.  1.  1, 
gives  a  direct  contradiction  to  Matthew,  ii.  1-3,  by  showing 
that  the  Census  was  taken  after  the  decease  of  Herod  and  when 
Judaea  had  become  a  Roman  Province.  Josephus,  who  is  best 
instructed  and  especially  thorough  regarding  the  last  years  of 
Herod,  knows  nothing  of  a  Roman  Census  in  Herod's  time. 
The  only  Roman  Census  in  Judaea  was  posterior  to  Herod's 
time  and  in  the  year  a.d.  7. — Schiirer,  I.  444-447,  453.  The 
evangelist  has  made  an  unhistorical  statement. — ibid.  454.' 
Herod  died  in  the  year  4  before  our  era. — Schiirer,  I.  344. 
There  could  not  have  been  a  Roman  census  taken  while  Herod 
lived,  and  Josephus  knows  of  none  prior  to  a.d.  7. — Ibid.  I. 
438,  439,  442,  443. 

Since  the  text  of  Josephus  was  of  assistance  in  writing  the 
evangels,  it  was  natural  to  make  a  further  use  of  his  writings 
as  a  support  of  the  Christian  party.  This  could  be  done  by 
interpolations  sustaining  the  doctrines  of  the  Christians.  The 
passages  in  Josephus,  Ant.  xviii.  3.  3  and  xx.  9.  1  (about  Jesus 
Christ  and  Jacobus  his  brother)  appear  to  be  interpolations. — 
Schiirer,  I.  456-459,  486,  487.  Origen  has  read  in  his  Josephus 
another  passage  about  the  death  of  Jakobus  in  which  the 
destruction  of  Jerusalem  and  the  Temple  is  considered  divine 
punishment  for  the  execution  of  Jakobus ;  and  this  passage, 
being  found  in  none  of  our  manuscripts  of  Josephus,  can  be 
certainly  regarded  as  a  Christian  interpolation. — ibid.  I.  486, 
487  note.  The  Messiah-King  was  expected  in  about  B.C.  63-48, 
and  again  in  the  time  of  Antony  and  Kleopatra. — ibid.  II. 
430,  431 ;  Orac.  Sibyll.  III.  36-92,  46-50.  The  hagnos  anax  is 
the  Messiah.  The  Jews  seem  to  have  admitted  that  the  Mes- 
siah must  suffer. — Daniel,  ix.  26  ;  Schiirer,  II.  465  ;  Justin, 
Dialogue,   c.   68,   89.       The    travelling   Iessaioi   were    called 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        735 

"  Brothers." — Schiirer,  II.  474.  Josephus,  Wars,  II.  8.  4,  has 
the  expression  '  Adelphoi.'  Matthew,  xxviii.  10  has  the  words 
"  the  Adelphoi." — Codex  Sinaiticus.  Thus  the  Nazorene-Ies- 
saeans  are  identified  with  the  Essaean-Essenes,  in  name,  mode 
of  life,  cures,  etc.  even  to  the  casting  out  of  devils  ;  but  as  a 
new  sect,  laying"  claim  to  the  Esseue  foundations,  there  was 
some  difference  in  the  practice,  as  regards  the  use  of  wine  and 
oil. 

There  is  no  doubt  of  the  predicament  in  which  the  early 
Church  was  placed  in  default  of  regular  proceedings  by  coro- 
ner's inquest.  A  corpus  was  as  necessary  then  as  now.  No 
body  was  found. — Matthew,  xxvii.  64;  xxviii.  6.  A  physical 
resurrection  was  a  sine  qua  non. — Antiqua  Mater,  p.  179. 
Justin,  seeing  the  difficulty,  refers  to  a  mythical  Acta  Pilati. 
Irenaeus  saw  the  same  difficulty,  and  tried  to  make  Kerinthus 
appear  to  admit  the  most  difficult  point  that  the  Christians 
had  to  prove,  namely,  that  Matthew's  Iesu  was  not  absolutely 
a  myth.  The  Church  (as  coroner)  had  to  find  the  body  !  It 
never  could,  because  of  the  doctrine  of  Saturninus,  Salvatorem 
autem  innatum  demonstravit  et  incorporalem  et  sine  figura 
putative  autem  visum  hominem,  which  means  that  the  Saviour 
was  unborn,  without  body  (asomatos),  shapeless  or  without 
form,  but  in  imagination  (you  would  suppose)  a  man  seen. — 
Irenaeus,  I.  xxii.,  xxiii.  Irenaeus  was  adroit  enough  in  his 
short  account  of  Kerinthus  to  let  him  admit  the  very  point  at 
issue,  the  existence  of  Iesu.  Irenaeus  knew  that  it  could  not  be 
proved,  so  he  puts  this  important  admission  in  the  mouth  of 
the  other  side !  He  makes  Kerinthus  say  that  Iesu  suffered. 
How  under  heaven  could  Kerinthus  have  known  anything 
about  the  matter  ?  ?  When  Epiphanius  said  that  the  '  Ebion- 
ites  decided  that  Iesu  was  sprung  from  the  seed  of  a  man,'  this 
statement  puts  the  Ebionites  on  record  as  having  made  such 
an  admission,1  but  we  have  no  evidence  to  show  that  this  set 
of  Ebionites  knew  anything  about  the  matter.  This  admis- 
sion does  not  supply  the  missing  corpus !  Very  likely  Kar- 
pokrates  never  heard  of  Petrus  and  Paulus  ;  but  Irenaeus  drags 
them  into  his  account  of  Karpokrates  by  way  of  suggestion, 
exhortation,  and  illustration.  This  sort  of  argumentation  may 
be  dubbed  suggestive  sentimentalist.     Irenaeus  wrote  his  first 

1  Epiphanius  lived  between  350  and  403,  and  was  an  interested  party.  He  was 
brought  up  by  Egyptian  monks  and  was  averse  to  all  liberal  science. 


736  THE   GHEBERS  OF  HEBRON. 

three  books  about  185-187.— Supernat.  Bel.  II.  213.  Plutarch, 
learned  in  Greek  and  Roman  religion,  touches  on  Jewish  ab- 
stinence in  food  and  on  the  '  mysteries  of  the  Hebrews,'  but 
mentions  no  Christians.  He  died  about  a.d.  125. — Antiqua 
Mater,  1,  9.  The  questionable  passages  in  Josephus  are  held 
to  be  interpolations.  Antiqua  Mater  suspects  that  the  roving- 
apostles,  missionaries,  saints,  and  hagioi  were  the  source 
from  which  Christianism  ultimately  proceeded.  The  apostles 
are  not  identifiable  with  any  known  historical  persons. — ibid. 
34. 

Budha's  death  was  admitted  to  have  occurred  at  B.C.  543. 
He  was  a  King's  son.  Which  does  not  altogether  remind  one 
of  the  Son  of  Dauid,  although  both  were  claimed  to  be  of  the 
royal  line.  There  was  a  succession  of  Budhas  expected  in 
India  (—Spiegel,  Avesta,  I.  37);  and  the  legend  of  Krishna 
pierced  with  arrows  1  must  have  been  known  in  Lower  Baby- 
lonia, Arabia  and  Judea  to  the  Iessaioi  in  the  first  century, 
since  Hindu  gnosis  was  already  known  to  the  Iessaians  living 
in  monasteria.  The  doctrine  of  self-denial  is  given  by  Philo 
and  other  writers ;  but  the  mythology  of  the  further  East  also 
passed  to  the  people  of  Palestine  and  the  Jordan.  The  Essenes 
kept  the  names  of  their  angels  secret.  There  were  three 
highest  deities  among  the  Sethians,2  1st  Man,  2nd  Man,  3d 
the  Light,  which  they  called  Christos  ;  Philo  came  out  with 
his  view  that  the  Oldest  Angel  (compare  Mithra,  born  Dec.  25th 
at  Christmas)  was  the  Divine  Wisdom  and  Word  of  creation  ; 
and  Elchasai  obtained  from  the  East  ideas  that  he  spread 
among  the  Nazoria  of  the  Jordan.  His  baptism  was  in  the 
name  of  the  Great  and  Most  High  God  and  in  the  name  of  the 
Great  King  his  Son.  He  held  also  that  there  was  one  Christos 
above  and  one  below,  and  that  the  last  formerly  dwelt  in  many. 
The  Sethian  view  is  very  similar  to  the  Nikolaitan  doctrine 
that  there  were  three  ;  1st  the  Father,  2nd  the  Onlybegotten, 
3d,  the  Logos  true   Son   of  the   Onlybegotten.     Irenaeus,  I. 

1  See  Zachariah.  xii.  10.  They  shall  look  on  me  whom  they  have  pierced.  Here 
Justin  could  have  made  out  a  prophecy  regarding  either  Krishna  or  Christos.  In 
Persia  it  was  expected  that  Caoshan<;  (the  Helper)  would  come  to  annihilate  the  Chief 
of  the  bad  spirits  and  his  bands. 

2  They  say  that  the  Iesu  is  different  from  the  Christos,  but  born  from  a  virgin  ; 
that  the  Christos  descended,  on  Iesu,  from  the  heavens  :  they  denied  the  resurrection 
of  the  flesh  of  Iesu.— Theodoret,  I.  xiv.  The  Four  Gospels  answer  this.  Iesuah,  in 
Hebrew  means  Salus,  Safety,  Salvator. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        737 

xxxiv.  mentions  another  Three  persons,  the  First  Man,  the 
Second  Man,  and  Christos  the  third  person  of  the  Three.  The 
point  to  which  attention  is  drawn  is  that  the  Nikolaitans  were 
gnostics,  Early  Christians,1  and,  like  some  of  the  other  gnostics 
that  Irenaeus  refers  to,  held  the  doctrine  of  Saturninus  and 
Markion.  Irenaeus,  III.  xi.  p.  257,  says  that  the  Nikolaitans 
held  that  the  Father  of  the  Lord  is  not  the  same  as  the  creator, 
and  that  the  Christos  is  not  the  son  of  the  creator,  but  con- 
tinued without  suffering-  (crucifixion)  descending  into  Iesu  the 
son  of  the  creator,  and  flew  back  again  into  his  own  pleroma  : 
and  is  the  beginning  of  the  Onlybegotten,  but  that  the  Logos 
is  true  Son  of  the  Onlybegotten.  It  is  obvious  that  for  three 
hundred  years  the  Incarnation  of  Vishnu  in  Krishna  had  been 
known  when  the  Syrian  Gnostics  (led  on  by  Chaldaean  Gnosis) 
began  to  put  forth  systems  of  Logos-doctrine,  Powers,  Thrones, 
Dominions,2  etc.  in  the  regions  between  the  Jordan  and  the 
Mediterranean  seashore.  The  Babylonian  and  Philonian  gno- 
sis with  the  secret  mystery  of  the  Candlestick  in  the  adytum 
of  the  Jerusalem  Temple  joined  to  the  doctrine  of  the  King  of 
Light  weaving  "  forms "  was  known  to  the  Initiated  in  the 
Hidden  Wisdom  of  the  Essenes,  Iessaians,  Nazoria,  and  all 
adepts  in  the  Kabalah.  This  furnished  the  doctrine  of  the 
King  as  in  Psalm,  ii.  and  Apokalypse  i.  But  the  two  natures, 
the  Anointed  joined  to  human  flesh,  may  perhaps  be  derived 
from  the  Son  of  Dauid  theory.  The  gnostics  had  not  admitted 
the  flesh  any  too  readily. — Matthew,  xxii.  45  denies  that  the 
Christos  is  Dauid's  son.  But  here  were  Budha,  Krishna,  and 
(,'aoshianc  all  Messiahs,  and  the  theory  of  a  Jewish  Messiah  in 
full  blast  from  a.d.  50-120,  supported  by  psalm,  ii.  and  Micah, 
v.  2.  Two  things  are  settled ;  the  Iessaeans  are  Essene  theo- 
logians ;  and  Justin  Martyr  tells  the  story  of  the  crucifixion 
out  of  the  Gospel  according  to  the  Hebrews.3  But  the  expres- 
sion '  the  Son  of  the  Man '  belongs  to  Palestine  gnosis,  as  any 
one  can  see  by  reading  Irenaeus.  "  It  remains  for  considera- 
tion whether  the  Jestis  thus  connected  with  Christ  was  not  an 
ideal  of  Gnostic  origin  in  that  time  of  Claudius  to  which  the 

1  Like  the  Iessaians,  before  Kerinthus. — Irenaeus,  III.  xi.  p.  257;  Epiphanius,  I. 
pp.  117,  120.  Petau.  Our  present  Gospel  of  Matthew  is  not  the  Logia  of  Matthew 
referred  to  by  Papias.— Supernat.  Rel.  I.  466.  The  'Oracles  '  did  not  mean  a  detailed 
history  of  Iesu. — I.  460.     Yet  Justin  found  it  in  the  Gospel  according  to  the  Hebrews. 

2  Dunlap,  Sod,  II.  27,  28,  29. 

3  Supernat.  Rel.  I.  311,  324,  333,  421,  427. 

47 


738  THE  GHEBERS  OF  HEBRON. 

arch-Gnostic  Simon  is  referred." — Antiqua  Mater,  p.  235.1  The 
Persian  Prophet  and  Messiah  a  is  Caoshjanc  (Sosiosh),  referred 
to  in  Revelation,  xix.  11,  by  his  Sosia  chora  the  Sun's  White 
Horse :  and  the  Jewish  Sibyl  said  "  then  from  the  sun  God 
shall  send  a  King."  This  is  the  Logos. — Rev.  xix.  13,  Greek. 
It  is  plain  enough  that  until  and  after  the  Fall  of  Jerusalem 
a  Messiah  was  expected  to  come  !  Only  a  long  time  after  its 
destruction  could  any  one  put  forward  the  supposition  that  he 
had  appeared  in  Pilate's  regency  ;  and  the  name  Iesua  must 
have  in  some  way  been  interpreted  to  mean  an  individual  man 
instead  of  the  Angel  Metatron,  the  Malka  Malachim.  "  The 
Son  of  the  Man  sitting  on  the  right  of  the  power  and  coming 
on  the  clouds  of  the  heaven "  ( — Matthew,  xxvi.  64  3)  lias  a 
most  gnostical  look,  and  affords  no  resemblance  to  the  two 
natures  in  Iesu, — being  appropriate  to  the  Angel  Iesua  alone. 
We  find  among  the  Valentinians  (Irenaeus,  1. 1.  p.  38)  those  who 
held  that  one  is  the  Onlybegotten,  according  to  succession, 
whom  they  call  the  beginning,  another  was  born  Saviour,  and 
another  the  Logos  son  of  the  Onlybegotten,  and  another  the 
Christos  produced  for  the  rehabilitation  of  the  pleroma.  Let 
us  see  if  this  helps  to  explain  the  view  above  given  as  Niko- 
laitan.  The  Book  of  Daniel  has  the  following  gnostic  succes- 
sion :  the  Ancient  of  days,  the  Son  or  Adam  (Dan.  vii.  13,  14, 
22,  viii.  15, 16)  and  Gabriel  (also  Michael).  Genesis  has  Alohim 
then  Adam  the  Son  of  God,  both  of  duplicate  gender.  The 
Gnostic  sect  in  Irenaeus,  I.  xxxiv.  p.  134,  has  the  First  Man 
(the  Father),  the  Second  Man  (Ennoia,  Mind  or  Logos),  called 
the  Son  of  the  Man ;  beneath  these  two  we  find  the  feminine 
ruacha;  the  Third  Male  is  the  Christos.  Taking  all  these 
together  with  Daniel,  x.  6,  and  Ezekiel,  i.  26 ;  viii.;  x.,  there 
appears  to  have  been  Jewish  gnosis  enough  to  serve  as  a 
tolerable  foundation  for  Nikolaitan  doctrine.     It  looks  as  if 

1  ibid.  I.  410,  411.  Kerinthus  and  Karpokrates  used  a  form  of  the  Gospel  of  the 
Hebrews. — ib.  I.  421.  "The  facts  of  a  hundred  years  before  Valentinns  we  cannot 
find  conveyed  by  any  continuous  tradition  :  merely  the  belief  that  a  drama  in  the 
celestial  places  had  found  about  that  date  a  denonment  in  Galilee  and  Judea  the  tragical 
end  of  which  was  explained  away  as  an  illusion." — Ant.  Mater,  221.  It  is  clear  that 
there  were  native  Syrian  or  Palestine  accounts  (or  gospels)  which,  if  they  did  not  satisfy 
St.  Jerome,  suited  the  Ebionites  and  Nazoria  (Ie6saians)  as  Messianic  narratives. 

2  Dunker,  Alt.  II.  887,  388.  But  the  Christian  Messiah  preaches  Essenism. — 
Matthew,  v.,  vi..  vii.,  ix.,  x.,  xix.;  and  takes  up  the  Messianic  theory  of  the  period  of 
Roman  occupation  of  Iudaea. 

3  1  Thess.  iv.  17 ;  2  Thess.  i.  7-9. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        739 

whatever  the  gnostics  before  and  after  Philo  had  done,  it  be- 
came necessary  to  make  of  the  Christians  a  sect  independent 
of  the  Jews,  early  Messianists,  and  extremist  Gnostics,  with- 
out abandoning  Kabalist  gnosis  entirely,  but  leaning  towards 
the  Nazoria  and  Ebionim  in  the  Desert.  To  carry  out  such  a 
scheme  required  the  Gospels  to  be  written. 

The  three  Magian  kings  are  in  Orion.1  "  We  know  that 
the  sign  of  the  Virgin  arose  on  the  horizon  when  our  Lord 
Jesus  Christ  was  born.  .  .  .  All  the  mysteries  of  the  divine 
incarnation  and  all  the  arcana  from  his  conception  to  his  as- 
cension into  heaven  have  been  indicated  through  the  heaven 
and  prefigured  by  the  stars."  2  The  Virgin  does  actually  arise 
in  the  east  at  midnight,  at  the  precise  moment  at  which  the 
birth  of  Christ  is  fixed,  and  he  was  born  on  the  very  day  that 
Mithra  was  made  to  be  born,  and  he  was  presented  to  the 
people  of  the  East  in  the  shape  of  a  child,  as  in  the  Mysteries. 
There  is  the  sign  that  the  Magi  saw  in  the  east.3  Nowhere 
are  the  resemblances  between  Parsism  and  Christianity  more 
frequent  than  in  the  descriptions  which  the  ancients  have  pre- 
served of  Mithra,  The  Mithra-mysteries  are  represented  in  a 
cavern,  the  Christian  nativity  in  the  grotto  at  Bethlehem.  The 
ox  and  the  ass  are  represented  (in  the  Catacombs  at  Korae) 
around  the  couch  of  the  new-born  Mithra  born  Dec.  25th.' 
"  Calling  as  witness  the  Pays  of  the  Sun  and  the  God  of  the 
Hebrews :  "  here  the  Heptaktis  is  no  other  than  Sabaoth  and 
the  Hebrew  God  Iao.5  The  Angel  Metatron  includes  all  the 
Seven  Angels  that  see  the  face  of  the  King.6  Here  we  again 
(in  the  Hidden  Wisdom)  have  the  Logos  (the  Son  of  the  Man) 
holding  the  Seven  Stars  in  his  hand,7  the  Seven  Planets  in  the 
control  of  the  Logos,  the  Sun  (Mithra)  whom  the  mind  alone 
can  perceive.  This  is  the  Great  Mystery  of  the  Christos.8  In 
Arabian  tradition  which  goes  back  to  the  Babylonian  Exile, 
in  the  Kabalah,  Isaiah,  lxiii.  9,  and  in  Philo,  the  King  of 
the  Angels  (Malak  Iesua,  Mettron,  Metatron)  is  the  Saviour 

1  Mankind,  p.  475. 
'ibid.  474,  475. 

3  ibid.  474. 

4  P.  Nork,  Mythen  der  alten  Perser,  p.  7(>-79,  and  frontispiece. 

5  Movers,  I.  552 

6  Rosenrotli.  Kahbala  Denudata.  II.  :>04. 

7  Exodus,  xxv.  ">7;  Rev.  i.  1:.',  13,  v.  G. 

8  Colossians,  iv.  3  ;  1  Tim.  iii.  Hi. 


740  THE  GHEBERS  OF  HEBRON. 

and  the  Angel  of  the  Divine  Presence.  He  was  named 
Iesua  because  he  was  the  Saviour  of  souls.1  The  Angel 
of  His  Presence  saved  (— Isa.  lxiii.  9)  them  in  their  afflic- 
tion. This  was  exactly  what  was  required  of  a  Messiah. 
Therefore  the  Messiah's  name  after  the  Herod  line  termi- 
nated (if  not  before)  was  Iesua,a  but  as  an  Angel-King-,  not 
as  a  man.  The  '  Son  of  Dauid,'  at  first  sight,  would  sug- 
gest a  human  being.  The  Roman  "War  in  Judea  suggested  a 
physical  Iesua.  The  psalms  suggested  the  Angel  Son,  with- 
out flesh.  This  idea  was  very  early.  But  we  see  that  in  115- 
120  Kerinthus  had  scarcely  got  beyond  it.  Yet,  if  the  account 
in  Irenaeus  is  to  be  trusted  Kerinthus  admitted  that  Iesus  was 
a  man,  but  not  the  King,  the  Christos.  Take  the  Gospel  of  the 
Hebrews,  it  makes  the  Messiah  out  both  divine  and  human. 
Take  Justin  who  used  it,  he  declares  the  Iesua  to  have  been 
both  divine  and  human.  So  that  the  period  when  Iesua  be- 
came also  Iesous  is  earlier  than  the  '  Gospel  according  to  the 
Hebrews.'  Our  Four  Gospels  are  late  workings  over  of  pre- 
vious material.3  It  looks  as  if  the  miracles  in  the  Evangelia 
Apokrypha  were  written  to  support  the  theory  of  the  two  nat- 
ures.— ed.  Tischendorf,  p.  98.  A  sign  from  Iahoh  your  Alah, 
ask  it  in  Hades  or  in  the  heaven. — Isaiah,  vii.  11.  Iahoh  has 
created  a  new  thing  on  earth  :  a  Woman  shall  enclose  Gabar. — 
Jeremiah,  xxx.  22.  Virgo  is  the  house  of  Hermes.  "  We  know 
that  our  Lord  Iesu  Christos  was  born  when  the  Virgin  was 
ascending." — Albertus  Magnus,  de  Univers  (in  "  Mankind,"  p. 
474).  Ascend,  thou  Blessed  Virgin  ! — Euripides,  Hippol.  1440. 
The  Lion  and  the  Virgin ! — Nonnus,  xii.  37.  According  to 
Abarbanel,  the  sign  of  Christ's  coming  is  the  junction  of 
Saturn  and  Jupiter  in  the  sign  Pisces. — Kings  Gnostics,  p. 
138.  The  Messiah,  Hermes,  lies  concealed  for  nine  months  in 
Virgo.  Mercury  is  that  Power  of  the  Sun,  which  is  the  author 
of  speech. — Macrobius,  I.  285,  305  (ed.  bipont.).  The  Wisdom, 
which  is  Man  and  Woman  (Adam  and  Eua)  has  through  its 
Word  created  another  Working  Being'  who  is  God  of  fire  and 
spirit. — Hermes,  I.  30.     Adoni  himself  will  give  you  a  sign. 

>  Bodenschatz,  K.  V.  II.   191,  192;  Julian,  Orat.  V.  172. 

2  There  will  be  for  them  a  Saviour.     The  Angel  of  His  Faces  will  save  them. — Isa. 
lxiii.  8,  9. 

3  Supernat.  Relig.  I.  292,  296,  397.     Angelus  Dei  loquitur  in  eo. — Pseudo-Matthaei 
Bvang.  xxxi. 


THE  GREAT  ARCTL ANGEL   OF  THE  EBIONITES.        741 

Behold  the  Virgin  shall  conceive  and  bear  a  Son,  and  he  shall 
call  his  name  Amanuel !—  Isaiah,  vii.  14,  Septuagint  and 
Hebrew  texts  combined  for  this  occasion  only. 

When  you  shall  see  the  kingdoms  disturbed,  one  after  another,  then  will 
you  expect  the  Coming  of  the  Anointed. — Beresith  Rabba,  §  41. ] 

The  Son  of  Dauid  does  not  come  until  the  unjust  sway  of  Rome 
shall  have  spread  itself  over  the  whole  world  nine  months.- 
Pompey  deprived  the  Jews  of  the  towns  they  had  taken  in 
Coele-Syria,  annexing  them  to  the  province  of  the  Roman 
Governor.3 

When  the  expansion  of  the  Gentiles  shall  happen  then  Israel  shall  be  saved. 
As  it  is  written,  Out  of  Sion  the  Saviour  will  come. — Romans,  xi.  26.* 

From  thee  Bethlehem  Ephratha,  from  thee  shall  go  forth  a  Saviour  whose 
goings  out  are  from  eternity,  from  the  days  of  time. — Micha,  v.  2. 

The  contest  for  supremacy  (to  the  mind  of  the  Jews)  was  be- 
tween Israel  and  Rome,  according  to  Paul,  Romans,  xi.  25,  26. 
Jerusalem  shall  be  trodden  down  by  the  Gentiles  until  the 
times  of  the  Gentiles  are  ended. — Luke,  xxi.  24.  The  targum 
of  Jonathan  ben  Usiel  says  that  the  Romans  shall  be  rooted 
out.  According  to  Matthew,  iii.  2,  3,  the  time  had  arrived. — 
Mark  i.  15. 

Certain  Christians  "  have  altered  the  Good  Tidings  from 
its  first  writing  threefold  and  fourfold  and  in  many  ways  and 
remodeled  it  in  order  to  be  able  to  refute  the  arguments  "  (of 
opponents). — Celsus  ;  in  Origen  contra  Cels.  ii.  27  (Greek  Text, 
in  Supernatural  Religion,  II.  282,  283  note).  Celsus  in  the 
Latin  text  (Origen  c.  Cels.  ii.  23.  p.  435)  says  that  certain  of  the 
faithful  as  if  through  drunkenness  (o>s  eV  /u.e-9^?  ^kovtos  e.1%  to  i<f>eo-- 
rdvai  aurots  on  guard  against  themselves)  did  as  they  pleased  in 
changing  evangelical  scripture  in  three  or  four  or  many  ways, 
so  that  as  often  as  they  are  refuted  they  can  deny  what  they 
have  thus  withdrawn.5    It  is  undeniable  that  the  gospels  and 

•  Lightfoot,  Hor.  Heb.  640. 

"  Talmud  Babli,  Joma,  10.  1  ;  Micha,  v.  3. 

3  Josephus,  Wars,  I.  vii.   7. 

4  Psalm,  xiv.  7 ;  ex.  2 ;  Isa.  lix.  20.  The  Old  Babylon,  as  city,  had  in  B.C.  130  al- 
ready disappeared.  The  neighboring  Borsip,  on  the  whole  a  moderate  and  unimportant 
city,  still  bore  in  3J36  after  Christ  the  name  Babel.  It  was  so  called  in  documents. — 
Fuerst,  185  ;  Talmud,  Lucca,  34  b  ;  Sabbat,  36  a.     See  Dunlap,  Sod,  II.  pp.  4,  5,  6. 

s  Origen's  reply  is  that  the  only  alterations  he  knows  of  were  by  Markion,  Valen- 


742  THE  GHEBERS  OF  HEBRON. 

writings  long  current  in  the  Church  were  very  numerous. — 
Supernat.  Eelig.  II.  383.  Mankind,  376-379.  About  the  Fourth 
Gospel,  the  same  author  says  :  It  is  undeniable  that  the  writer 
had  other  Gospels  before  him  when  he  composed  his  work  and 
that  he  made  use  of  other  materials  than  his  own. — Stipern. 
Rel.  II.  p.  445.  Now  regarding  the  Evangelion,  he  gives  a 
description  of  it  which  is  borrowed  from  Justin  Martyr,  Apo- 
logia, i.  14  :  "  Brief  and  concise  were  the  sentences  uttered  by 
him  ;  for  he  was  no  Sophist,  but  his  word  was  the  power  of 
God."  This  is  the  exact  description  of  Matthew's  fifth,  sixth 
and  seventh  chapters.  There  you  find  the  brevity  and  con- 
ciseness referred  to,  and  there  exclusively.  The  teachings  of 
Iesu  are  based  on  the  Essene  sentiments  given  in  Josephus  ; 
hence  Epiphanius  called  the  Nazoraioi  the  Iessaians.  This  is 
plain  enough.  It  speaks  for  itself.  "  The  facts  stated  by 
Papias  fully  justify  the  conclusion  that  our  first  and  second 
Synoptics  cannot  be  the  works  said  to  have  been  composed  by 
Matthew  and  Mark.  The  third  Synoptic  is  an  avowed  compi- 
lation by  one  who  was  not  an  eye-witness  of  the  occurrences 
narrated,  and  the  identity  of  the  writer  cannot  be  established. 
As  little  was  the  supposed  writer  of  the  second  Synoptic  a 
personal  witness  of  the  scenes  of  his  history.  The  author  of 
the  fourth  Gospel  is  unknown,1  and  no  impartial  critic  can  as- 

tinus,  and  possibly  Luke  ;  not  by  the  disciples.  Here  the  author  of  '  Supernatural  Re- 
ligion '  shows  that  none  of  our  Four  Gospels  are  originals  or  written  by  the  disciples  of 
Iesu.  He  denies  that  any  writer  knew  of  them  prior  to  a.d.  150.  But  when  Origen 
says  that  the  alteration  is  no  fault  of  the  evangelion  (Origen,  ed.  Latin,  II.  p.  436),  but 
of  those  that  dared  boldly  to  corrupt  it,  he  appears  to  admit  that  Celsus  was  correct  on 
that  point. 

1  The  discourses  and  dialogues  of  the  Fourth  Gospel  are  "not  genuine  reports  of 
the  teaching  of  Jesus,  but  mere  ideal  compositions  by  the  author  of  the  Fourth  Gos- 
pel."  Supernat.  Relig.  II.  469.     The  Jew  of  Celsus  proceeds  to  reprehend  the  disciples 

of  Iesu  as  the  inventors  of  such  narratives,  adding  that  they  could  not  even  counterfeit 
the  appearance  of  probability  in  their  falsehoods.— Origen,  contra  Cels.  ii.  p.  435.  Cel- 
sus had  said  that  in  the  time  of  the  passion  Iesu  felt  neither  pain  nor  disquiet :  Celsus 
must  have  been  a  Gnostic  Doketes,  who  held  that  Iesu  was  pure  spirit  and  without 
flesh.  Origen  replies  that  the  followers  could  not  possibly  have  been  deceived  when 
they  held  Iesu  to  be  the  God  pointed  to  in  the  oracles  of  the  prophets.  But  Celsus  was 
of  the  opinion  that  the  Prophets  did  not  refer  to  Iesu  at  all,  although  they  might  have 
meant  a  certain  king,  a  Messiah  perhaps.  Origen  had  shifted  the  ground  away  from 
where  Celsus  was  standing.  Origen's  retort  '  that  it  was  easy  to  counterfeit  such  (nar- 
ratives) or  not  to  write  them  at  all,  but  unless  these  were  contained  in  the  Evangels  we 
(Christians)  could  not  be  upbraided  on  account  of  Iesus  having  spoken  as  he  did'  does 
not  prove  that  the  N.  T.  narratives  were  genuine,  but  only  that  they  were  in  the 
Evangels.  Now  Celsus  questioned  the  Evangels  and  their  contents.  Therefore  the  reply 
of  Origen  begs  the  very  question  at  issue. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        743 

sert  the  historical  character  of  his  narrative." — Supernatural 
Religion,  II.  481.  Oar  three  synoptic  Gospels  were  composed 
after  the  destruction  of  Jerusalem. — Mankind,  p.  382. 

The  remarkably  clear  and  accurate  explanation  in  'Super- 
natural Religion'  of  the  nature  of  our  Four  Gospels  and  of 
what  is  known  of  the  character  of  the  gospels  that  preceded 
these  lavs  down  a  foundation  for  further  researches.  We  may 
yet  obtain  a  clearer  view  of  a  still  earlier  Christianism  by  ac- 
cepting the  base  of  operations  thus  opportunely  presented  to 
us  by  an  unusually  careful  statement  of  the  materials  that  lie 
before  us.  We  have  in  certain  parts  of  the  Gospel  of  Matthew 
and  in  Epiphanius  an  obviously  Essaian-Iessaian  basis,  of  which 
Josephus  offers  even  an  earlier  substratum  in  his  account  of  the 
rules  for  Essene  communist  life.  We  can  go  further  and  show 
its  prototype  in  the  Hindu  Iatrikoi,  Budhist  and  Babylonian 
Gnosis  and  Kabalist  Messianic  Tradition.  The  last  is  nearly 
Christianism  ;  and  it  is  not  a  favorite  with  Jews  :  although  in 
the  first  and  second  centuries  a  product  of  the  Jewish  mind. 

The  Maria  gave  birth  to  the  Anointed  King  and  laid  him 
in  a  manger  where  Magi  coming  from  Arabia  found  him.  So 
the  initiated  in  the  Mysteries  of  Mithra  were  initiated  in  a 
grotto  in  which  Mithra  is  born  Dec.  25th.1  Justin  Martyr 
mentions  the  resemblance  between  a  Persian  celebration  of 
the  Mystery  of  Mithra  and  the  Christian  "  Last  Supper." 
In  the  Mysteries  of  Mithra  bread  and  water  are  laid  out  in 
the  rites.2  The  so-called  Daruns-offering  is  an  offering  of 
the  holy  loaves  of  bread.3  The  Persian  confessional  resem- 
bles the  Romanist,  the  Haoma-offering  is  like  the  Mass,  and 
there  are  other  similarities  such  as  the  resemblance  of  the 
Persian  zaothra  to  the  Water  of  Consecration,  the  light  always 
kept  burning,  etc.4  Persians  name  Mithra  the  Mediator.5 
The  Jews  and  Persians  expected  a  temporal  as  well  as  spirit- 
ual ruler  who  would  make  his  people  supreme  over  all  their 
oppressors  and  also  reform  the  religion.  That  the  Kingdom 
should  last  a  thousand  years  is  above  all  distinctly  uttered.6 

!  Justin  Martyr,  p.  87. 
9  Justin,  Apol.  I.  p.  68. 

3  Spiegel,  A  vesta,  II.  lxxix.  cxxiii. 

4  ibid,  cxxii. 

5  Plutarch,  de  Iside,  46. 

s  Spiegel,  Vend.  I.  32  ;  Zeitschr.  D.  M.  G.  I.  p.  261.  Compare  the  Chiliasm  of  Ke- 
rinthus. 


744  THE  OHEBERS  OF  HEBRON. 

Although  the  Persian  view  is  nearly  related  to  the  Jewish,  yet 
a  Budhist  conception  has  sufficiently  close  resemblance  to  it. 
All  Budhists  agree  in  expecting-  the  coming  of  a  new  Budha 
named  Maitreya  who  will  take  up  the  doctrines  of  Kacyapa 
and  convert  many.  The  eschatology  of  the  later  Jews  has  the 
most  striking  similarities.  Like  the  Persians  they  too  let 
heavy  trials  go  before  the  time  of  the  Messias.1 

The  book  Abqat  Rokel  divides  the  whole  eschatology 2  into 
ten  periods.  Infidel  kings  shall  reign,  there  will  be  great 
falling  off  on  the  part  of  those  Israelites  who  are  doubtful  of 
the  Redemption,  many  sorrows  and  trials  are  foretold  to  those 
that  remain  true.  There  will  be  great  heat,  sicknesses  and 
pestilences,  each  will  dig  for  himself  his  own  grave.  God  will 
know  how  to  deliver  and  preserve  the  just.  Then  he  will  let 
a  dew  like  blood  descend  upon  the  earth,  the  bad  will  drink 
thereof  and  die,  the  good  will  not  be  harmed.  Then  comes 
another,  healthful  dew,  of  it  the  wavering  drink.  For  thirty 
days  the  sun  will  be  darkened.  The  Christians  shall  rule. 
The  Jews  will  be  persecuted,  their  number  lessens  very  much, 
and  for  a  long  time  they  look  in  vain  for  a  Savior.  Then 
Messias  ben  Iosef  will  appear,  his  name  is  Nehemia  ben 
Chosiel,  all  Israel  will  hear  that  the  Messias  has  appeared  and 
will  gather  round  him.  He  will  conquer  the  king  of  Edom," 
he  will  bring  again  the  Holy  Vessels  of  the  Temple  to  Ierusa- 
lem.  Then,  however,  an  Adversary  will  spring  up,  Armillus 
or  Antichrist.  He  will  say  to  the  foreigners  that  he  is  the 
Messias  ;  they  will  gather  round  him  and  he  will  conquer  all 
cities.  Then  Nehemia  ben  Chosiel  will  rise  up  and  take  the 
Law 4  and  read  to  him :  I  am  the  Lord  of  life,  thy  God,  thou 
shalt  have  no  other  gods  with  me  !  Armillus  will  then  desire 
the  Israelites  to  pray  for  him,  as  the  other  peoples  have  done  ; 

1  Spiegel,  Vendidad,  I.  35,  36  ff.  "The  First  Power  after  the  Father  of  all  and 
Lord  God  is  also  Son  the  Logos." — Justin,  1st  Apol.  p.  147.  Mithra  was  Logos  and 
Chief  of  the  Izeds,  in  other  words,  the  Archangel  Son. 

2  The  Abqat  Rokel  is  Jewish  and  Messianist.  It  has  the  doctrine  of  the  Mes- 
siah's reign  of  a  thousand  years  and  the  last  judgment.  Elias  is  Jewish  ( — Malachi, 
iv.  5),  but  also  resembles  the  Jewish  Sibyl  in  expecting  the  Last  Judgment.  Here  we 
find  a  resemblance  to  the  Apokalypse.  These  Judaean-Messianist  writings  are  very 
much  alike,  but  their  Jewish  traits  show  that  they  precede  Gospel  Christianism.  Even 
the  word  Antichrist  originally  meant  an  opponent  of  the  Jewish  Messiah  ;  Armillus, 
for  instance. 

3  A  euphemism  often  for  the  Roman  emperor  ;  like  Antichrist  for  Nero. 
*  This  looks  later  than  a.  d.  70. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        745 

a  fight  will  take  place,  Nehemia  ben  Chosiel  will  be  killed 
and  the  angels  shall  carry  up  his  soul  to  heaven.  Hard  times 
again  follow  for  the  Jews,  they  will  be  driven  out  of  all  cities 
and  be  forced  to  flee  into  the  desert  of  Judah.1  Then  Michael 
will  blow  the  trump,  and  with  the  first  blast  Elias2  and  the 
Messias  ben  Dauid8  will  appear,  the  Jews  will  assemble  about 
him.  Armillus  likewise  will  collect  his  armies  and  a  great 
battle  follow,  in  which,  however,  Armillus  is  beaten.  Some 
say  that  he  will  have  to  fight  with  Elias.  Then  Michael  blows 
again  the  trump  and  the  dead  come  to  life  that  lie  buried  at 
Jerusalem.  After  a  reign  that  shall  last  a  thousand  years  A 
the  second  resurrection  and  the  Last  Judgment  shall  follow."' 
Here  we  have  the  Persian  Mithraism,  Budhism  and  Judaism. 
The  Persian  Sosiosh  (the  Word  of  God  on  the  White  Horse) 
will  appear  suddenly  and  unexpected  ;  he  will  quicken  the  dead, 
hold  a  Judgment,  reward  each  according  to  his  works,  the  old 
earth  will  die  and  a  sinless  one  6  be  created.7  He  annihilates 
the  power  of  Death.*  The  Persian  great  prophet  to  come9  was 
Sosiosh,  charged  to  prepare  Ormuzd's  reign.10  The  logos  on  the 
White  Horse  was  the  Light  of  God,11  the  Horseman  Sosiosh. 
Sosa  meant  horse  ;  and  Sosios  meant  the  Man  on  the  horse. 

In  the  earliest  times  the  '  being  born  again  '  was  deeply 
considered.  Vide  the  pyramids!  The  theory  of  the  world's 
being  saved  is  referred  to  by  Philo  in  these  words  : 

1  Compare  Hadrian's  expulsion  of  all  Jews  from  the  Holy  City. 

2  Elias  was  expected  to  come. — Matth.  xi.  14;  Malachi,  iv.  5.  The  book  Abqat 
Rokel  must  draw  from  a  source  later  than  135,  earlier  than  Matthew's  Gospel. 

3  Matthew,  xxi.  15. 

4  Rev.  xx.  3,  follows  this  tradition  of  the  Persians  and  Jews. 

6  Spiegel,  Vendidad,  I.  35,  36  ff.  See  Genesis,  xlix.  1.  The  mention  of  the  Jews 
driven  out  of  all  cities  into  the  deserts  points  to  a  period  later  than  135-140.  And  Mat- 
thew's idea  that  John  the  Baptist  is  '  the  Elias  that  was  to  come '  may  have  been  taken 
from  the  source  of  the  book  Abqat  Rokel,  posterior  to  both  Titus'  and  Hadrian's  expul- 
sion of  the  Jews  from  Jerusalem.  Matthew,  xi.  12-15  condenses  the  tradition  above 
given  of  Jewish  distress,  and  he  has  been  timed  (in  Supernat.  Religion)  as  of  later  date 
than  a.  D.  150.  The  Persian-Jewish  tradition  seems  older  than  the  Gospel  reference 
to  it. 

*  the  Kingdom  of  the  heavens. 

'  Nork,  Bibl.  Mythol.  II.  164,  165 ;  Bundehesh,  31 ;  Vendidad,  Fargard,  xix. 
6  Nork,  II.  165.  comp.  Rev.  xx.  13,  14. 

•  compare  Matth.  xi.  3. 

10  Renan's  Jesus,  15.  sosa  is  Babylonian  for  horse.  Sosios  means  the  horseman. 
Vishnu,  coming  to  slay  the  wicked.     Perseus,  Mithra. 

11  Genesis,  i.  4;  John,  i.  5  ;  T.vtian,  p.  152.  The  Hermes  were  called  "Logos  that 
is  sent  from  God." — Justin,  Apol.  I.  68 ;  Dunlap,  Sod,  IL  39. 


746  THE   GHEBERS  OF  HEBRON. 

In  what  way  will  be  the  '  again  being  born'  '  of  all  things  dissolved  into 
fire  ?  For  their  essential  nature  -  having  been  destroyed  by  fire  3  the  fire  must 
of  necessity  be  extinguished,  being  no  longer  fed.  While,  then,  the  fire  con- 
tinued, the  Seminal  Principle  4  of  the  organised  arrangement  of  the  world  5  was 
saved  ;  6  but  when  it  has  been  destroyed  7  the  Seminal  Principle  of  the  orderly 
disposition  is  destroyed  with  it.  This  is  unlawful  and  indeed  a  twofold  impiety 
not  only  to  affirm  the  world's  destruction  but  also  to  take  away  its  rebirth,  as  if 
God  rejoiced  in  disarrangement  and  ruin  and  all  the  sins.8 

Of  fire  the  form  is  triple  :  coal,  flame,  and  the  ray.   .   .  . 

If  then  we  should  say  that  in  the  Conflagration  of  all  things  9  the  world  is 
destroyed,  it  would  not  be  coal,  on  account  of  the  abundant  earthy  remains,  in 
which  the  fire  is  necessarily  contained.  No  one  of  the  other  bodies  then  sub- 
sists, but  earth,  water  and  air  are  dissolved  into  pure  fire.  And  indeed  not 
flame,  for  it  is  a  bond  of  nourishment,  and  nothing  being  left  it  will  at  once 
be  put  out  for  want  of  fuel.  And  in  addition,  the  Ray  is  not  produced.  For  it 
has  no  entity  by  itself,  but  flows  out  from  its  precedents,  coal  and  flame,  less 
from  the  one,  but  much  from  flame. 

And  the  coal  and  flame,  as  was  shown,  having  no  existence  in  the  total  con- 
flagration, neither  would  there  be  any  light ;  and  the  world  cannot  take  re- 
birth,10 because  no  seminal  cause  u  is  smouldering  therein.— Philo,  de  Mundo,14, 
15. 

What  is  remarkable  is  that  Justin  Martyr  12  should  have 
preached  the  Ekpur5sis  or  Conflagration  of  the  world  in  these 
words  :  The  prophetic  spirit  foretold  through  Moses  that  there 
will  be  Ekpurosis  ;  he  said  thus  :  "  Everliving  fire  will  descend 
and  consumes  down  to  the  Abyss  beneath !  "  Genesis,  xlix. 
1,  may  have  in  view  something  of  the  sort.13  Moreover,  the 
Jews  already  had  the  doctrine  of  the  beginning  and  the  end, 
(the  alpha  and  omega)  and  the  apokastasis  besides.  Hence 
the  New  Jerusalem ! 

1  palingenesia.     So  Rev.  xxi.  1. 

2  ousia. 

3  compare  Consummatio  mundi. — Philippi,  p.  44. 

4  the  Spermatic  Logos. 

5  diakosmeseos. 

6  esozeto. 

7  analothentos. 

8  failings  :  plemmelesi.     'Ray  is  the  apostle  from  flame.'— Philo,  de  Mundo,  15. 

9  Dies  irae,  dies  ilia,  solvet  seclum  in  favilla !  See  Malachi,  iv.  1  ;  Job,  xxi.  30  ; 
Matthew,  xxiv.  14 ;  xxv.  13.     Philos  terms  this  the  Ekpurosis. 

10  ori  ovSeniav  c/>0opO7roi6v  cutColv  eiipeiv  ianv  out'  ei/Tos  out'  cktos,  i\  rbv  koct/xov  aveAet  :  be- 
cause no  destructive  cause  can  be  found,  neither  within  it  nor  outside  of  it,  that  will 
destroy  the  world.— Philo,  de  Mundo,  14. 

11  medenos  entufomenou  spermatikou  logou. 

12  Apologia,  I.  p.  159. 

13  Numbers,  xvi.  30,  33,  does  not  quite  confirm  Justin  Martyr's  reading  of  Moses. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        747 

The  Jew  and  Ebionite  took  from  the  Babylonian  and  Per- 
sian ;  not  from  the  Greek.  The  Persian  prophesied  the  Mes- 
siah. Daniel  takes  it  up,  the  Sibyl,  the  Book  of  Enoch,  the 
Sohar,  the  book  Abqat  Rokel,  the  Apokalypse  follow  with 
the  same  idea.  The  Apokalypse  is  Hebrew-Ebionite-Diasporan 
in  its  Messianism,  but  written  only  in  Greek.  For  more  than 
400  years  since  Alexander  died  at  Babylon  the  Greeks  had 
been  in  Mesopotamia,  Syria,  and  Egypt.  They  had  gathered 
the  Messianic  notions  of  the  Persian  and  the  Jew.  The  latest 
form  of  Messianic  anticipation  and  prophecy  appears  in  the 
Abqat  Rokel ;  but  it  is  the  Persian-Messianist  view,  singular- 
ly /in ma n  in  its  Messiah  ben  Joseph,  its  Coming  of  Elias  and 
the  Messiah  ben  David.  The  Anti-Messiah  (Armillus)  seems 
not  so  far  removed  from  the  Apokalypt's  description  of  the 
conflict  between  Satan  and  Michael,  and  the  millennium  in  the 
Apokalypse  joins  on  to  the  millennium  in  the  Abqat  Rokel, 
just  as  its  Last  Judgment  agrees  with  that  described  by  the 
Sibyl,  Henoch,  and  the  Abqat  Rokel.  After  all  comes  Mat- 
thew with  his  Elias  and  his  Son  of  Dauid,  as  if  to  copy  the 
second  century  sources  of  the  Abqat  Rokel,  while  the  Apoka- 
lypse (which,  although  Messianist,  is  only  known  in  Greek) 
does  not  mention  Elias,  but  only  the  Son  of  Dauid.  The  Apok- 
alypse is  written  in  Greek  and  there  is  no  pretence  that  it  was 
written  in  Hebrew.  But  the  Gospel  of  Matthew,  being  an  orig- 
inal work  in  Greek,  built  up  on  the  theory  of  Essenian-Ebion- 
ism,  required  the  appearance  of  having  been  an  original  Jor- 
dan work  ('  Jordan  was  the  beginning  of  the  evangels,'  said 
Cyril)  and  therefore  was  said  to  have  been  written  in  Hebrew. 
The  Apokalypse,  an  earlier  work,  knows  nothing  of  Matthew's 
point  of  view,  has  no  parables,  no  Crucifixion  of  the  Messiah, 
but  ranges  itself,  like  the  Messianist  Jews,  on  the  side  of 
.Messianism. — Rev.  vii.  4-9.  If  the  word  Saviour  was  in  it 
originally,  it  was  written  in  Greek,  Iesous.  The  date  of  the 
Apokalypse  has  been  put  at  about  a.d.  70,  but  it  is  probably 
considerably  later ;  for,  with  the  daily  expectance  of  the  Mes- 
siah during  the  siege  of  Jerusalem  by  Titus  and  amid  its  hor- 
rors, there  was  no  chance  for  any  such  literary  effort ;  and  after 
70  it  was  for  some  time  uninhabitable  :  besides,  the  Jews  who 
were  not  killed  were  scattered  in  towns  and  all  over  the  East. 
Hence  the  name  Diaspora,  the  Dispersion.  The  hostility 
everywhere  shown  to  Rome  in  the  '  Apokalypse  of  Ioannes ' 


748  THE  GHEBERS  OF  HEBRON. 

was  the  result  of  Rome's  treatment  of  the  Jews  in  the  time  of 
Vespasian  and  Titus  and  earlier.  The  work  was  not  written 
long  before  130  or  135,  and  may  have  proceeded  from  Antioch 
or  Asia  Minor. — Rev.  v.  9,  10.  No  Christian  could  have  writ- 
ten it.  It  is  Jewish. — Rev.  vii.  The  Lamb  stands  on  Sion. — 
Rev.  xiv.  1.  Messianism  expected  the  Messiah's  proximate 
coming1.  The  Christians  according  to  Matthew  asserted  that 
he  had  already  come.  Elxai's  views  of  a  succession  of  such 
manifestations  were  perhaps  not  very  remote  from  the  views 
of  some  Christians  in  reference  to  the  Second  Coming-.  But 
the  Gospel  had  to  prove  the  Messiah's  first  Corning  !  More  than 
Iessaean  doctrines,  healings,  parables  and  the  accounts  of  the 
Crucifixion  were  required  to  prove  it  a  fact.  Not  having  any 
direct  evidence  it  was  necessary  for  the  author  of  the  first  Gos- 
pel to  fortify  his  position  in  every  way.  He  goes  to  Judaism 
for  some  proof  which  the  author  of  the  Apokalypse  did  not 
need,  as  he  was  not  proving  that  Iesous  had  come  already. 
Matthew  therefore  needed  the  evidence  that  Elias  had  ap- 
peared.— Malachi,  iv.  5.  And  he  was  forced  to  say  that  the 
Ascetic  Mithrabaptist  was  Elias.  That  was  a  matter  of  opinion 
rather  than  proof  !  The  fact  that  the  Apokalypse  was  expect- 
ing the  Messiah  to  come  at  once  and  destroy  Rome  by  fire 
and  the  armies  of  heaven  led  by  the  Son  of  God  on  the  White 
Horse,  relieved  its  writer  from  the  necessity  of  hunting  for 
Jewish  testimonies  to  the  '  sine  qua  lion  '  that  Elias  must  first 
appear !  The  Baptists  and  Essenes  were  good  ascetics,  de- 
stroying the  flesh  in  a  manner  very  far  removed  from  the 
method  Rev.  xix.  11-21  suggests.  Matthew  had  to  argue  about 
a  case  where  the  corpus  delicti  had  been  stated  but  not 
proved.  But  the  Apokalypse  had  not  the  same  case  to  argue, 
consequently  (notwithstanding  Rev.  xiv.  4)  it  mentions  neither 
Baptist,  nor  Banous,  nor  Elias,  but  brings  down  Mithra  and 
the  fires  from  heaven  in  the  final  Judgment,  the  Messiah's 
reign,  and  the  End  of  the  world,  while  the  New  Jerusalem 
floats  like  a  vision  before  the  seer's  conception  away  into 
eternity.  The  Old  City  must  then  have  been  destroyed  and 
the  hope  of  rebuilding  the  City  and  Temple  gone.  This  rather 
compels  one  to  choose  between  two  dates  for  the  Apokalypse, 
.one  after  the  end  of  the  first  century,  the  other  after  Hadrian 
built  Jupiter's  temple  on  the  site  of  the  Temple  of  the  Jews. — 
Comp.  Rev.  xi.  1-8.     Rev.  xi.  2  seems  to  intimate  a  time  when 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        7-i'J 

Jerusalem  had  been  rebuilt  but  in  possession  of  the  Gentiles 
still.  This  might  mean  either  before  or  after  135.  But  in  the 
case  of  Ekpurosis,  the  Judgment  of  the  world  by  fire,  there 
would  be  no  place  left  for  Jerusalem  on  earth. 

ludah  of  Galilee  or  Gaulonitis  was  the  founder  of  a  new 
sect.  His  numerous  partisans  (later  Zealots)  he  urged  on  to 
revolt,  in  the  days  of  the  Kegistration,1  saying  that  the  census 
was  nothing  else  but  to  bring  on  open  slavery,  and  summoning 
the  nation  to  the  defence  of  its  liberty  ;  as  furnishing  on  the 
one  hand  success  for  the  prosperity  that  depends  thereon,  and 
on  the  other  to  the  steadfast,  from  the  good  resulting  from 
this,  will  make  the  honor  and  renown  of  him  that  is  high- 
minded  :  and  the  Deity  no  otherwise  than  for  assistance  of  our 
designs  joins  zealously  for  the  promotion  of  them,  especially 
when  doers  of  great  deeds,  standing  firmly  to  their  intention, 
give  themselves  up  to  bloodshed  that  is  for  it.2  Josephus 
mentions  but  one  new  sect  in  his  time,  the  fourth  sect.  Judas 
was  the  leader  of  the  fourth  sect  of  Jewish  philosophy.3  The 
poison  of  policy  is  in  these  words  :  as  if  Josephus  had  said  of 
Leonidas  at  Thermopulai  that  he  was  the  leader  in  a  new  phi- 
losophy, the  defence  of  his  native  soil ! 

There  is  a  conception  on  which  minds  in  India  and  in 
countries  further  west  have  dwelt  for  many  centuries.  The 
artist  before  our  era  hesitated  not  to  paint  a  pierced  Kedeemer 
and  Freer  of  souls  in  the  Mysteries  of  Osiris  and  Iacchos, 
Adonis,  Herakles,  Krishna,  Tammus  and  Dionysus. 

They  shall  look  to  Me  whom  they  have  pierced  !— Zachariah,  xii.  10. 

These  verses  of  Zachariah  describe  the  Jewish  God  as  Adoni 
(Adonis,  Adonai)  and  refer  to  the  Mourning  for  Adonis  as  the 
Only  begotten,  Iacchos,  Ia'hoh,  the  Mysterious  Life-god  IAO. 
The  Tammuz-myths  indicate  the  pierced  Krishna,  hung  upon 
a  tree, — as  Adonis's  image  was  enclosed  in  the  two  segments 

1  Luke  begins  with  Herod  and  the  Registration,  after  Archelaus  was  deposed ; 
Matthew  begins  with  Herod  and  Archelaus.  Beginning  with  the  Registration  is  an 
appeal  to  the  sympathies  of  the  4th  sect,  the  rebels  under  Judas.  Another  reference 
to  the  Patriots  is  seen  in  the  introduction  of  the  Roman  Governor  and  the  trial  before 
him. 

a  Josephus,  Ant.  xviii.  1.1. 

3  Josephus,  Ant.  xviii.  1.  6  ;  compare  Acts,  v.  "7.  Immediately  after  Herod's  de- 
cease Archelaus,  his  son,  mingled  the  blood  of  the  country  people  with  their  sacrifices. 
—Josephus,  Wars,  II.  1 ;  Munk,  Palestine,  p.  560  b. 


750  THE  GHEBER3  OF  HEBRON. 

of  a  split  trunk  of  a  tree.1  It  might  be  difficult  to  decide  what 
Iatric  Healer  ~  or  Nazarene  lesoua  3  was  really  meant.  There 
was  a  distinguished  Robber  (the  Robbers  belonged  to  the 
Jewish  party  of  patriots  who  fought  against  Roine)  in  the 
days  when  the  Robber  Messiahs  were  numerous  and  Pilate 
marched  against  such  characters  as  Bar  Abbas.  Pilate  put 
down  the  robbers  who  infested  his  province.  Was  it  likely 
that  so  stern  a  soldier,  as  Josephus  asserts  Pilate  to  have  been, 
really  let  off  Barabbas  1  Such  an  act  would  have  been  at  vari- 
ance with  the  orders  given  him.  Philo  Judaeus  tells  us  that 
Pilate  was  very  obstinate,4  and  Josephus  confirms  this.  Noted 
for  his  severity,  he  was,  according  to  the  author  of  the  Eu- 
angelium  Matthaei,  ready  to  please  the  Jews !  So  he  let  off 
"  Iesous  Barabbas  "  as  Constantine  Teschendorf  prints  the  name.5 
Now  Iesous  Barabbas  was  a  Robber,6  perhaps  one  of  the  Rob- 
ber Messiahs,  mentioned  by  Josephus.  The  offence  charged 
against  Iesous  was  usurpation  of  the  throne.7  As  a  Robber 
Messiah,  he  interfered,  by  his  claim  to  authority,  with  the  Ro- 
man sway,  and  was  not  amenable  directly  to  the  Jews.  The 
Romans  had  been  contravened.  The  Romans  alone  could 
punish  Iesous  Barabbas. 

And  the  one  called  Barabbas  was  in  prison  with  the  factious  who  in  the 
sedition  had  done  bloodshed. — Mark,  xv.  7. 

As  if  against  a  Robber  came  you  out  with  swords  and  staves  to  arrest  me  ?  — 
Matthew,  xxvi.  55. 

They  had  at  that  time  a  distinguished  prisoner  (desmion  episemon)  called 
Iesous  Barabbas. — Matthew,  xxvii.  16.  ed.  Teschendorf.     Leipsic  1850. 

The  Robbers  stirred  up  the  people  to  war  against  the  Romans.8 
Iesous  Barabbas  (Son  of  the  father)  is  then  to  be  connected 

1  Like  those  fastened  to  a  cross,  moreover  nailed  to  the  tree  of  helpless  and  needy 
ignorance. — Philo,  de  Somniis,  ii.  31. 

2  Matthew,  ix.  12;  Mark,  ii.  17 ;  Luke,  iv.  23  ;  v.  31. 

3  Mark,  xiv.  67  :  Thou  too  wert  with  the  Nazarene,  the  Healer. 

4  Philo,  Virtues  of  Ambassadors,  35,  36,  38.     Philo  knows  of  no  Iesu. 

5  Bditio  stereotypa,  Bernhard  Tauchnitz,  1850.     Matthew,  xxvii.  16,  17. 

6  John,  xviii.  40. 

7  Matthew,  xxvii.  37  ;  Luke,  xxiii.  3. 

8  Josephus,  Ant.  xx.  ch.  8.  §  6.  According  to  Acts,  i.  6,  the  Christian  Messianists 
belonged  to  the  party  of  Jewish  patriots.  They  wanted  the  Jewish  monarchy  restored 
at  once.  The  disputed  passage  in  Josephus,  Ant.  xviii.  3.  3,  claims  that  the  Chris- 
tians are  named  from  Christos.  The  author  of  Acts,  xi.  26,  claims  that  they  first  at 
Antioch  were  called  Christians.  They  could  not  have  got  this  name  at  Antioch  until 
a  Messianist  party  came  into  existence  after  the  fall  of  Jerusalem  ;  and  Josephus  prob- 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        751 

with  the  War  of  the  Jews  against  the  Romans,  and  hence  the 
tremendous  excitement  connected  with  his  name  about  a  cen- 
tury later, — an  impulse  that  may  have  extended  itself  even  to 
the  Jew  Christians.  For  no  Jew  could  have  been  indifferent 
to  the  fate  of  his  eternal  city  so  terribly  destroyed,  nor  to  that 
of  the  hero  whose  name  it  would  draw  down  the  Roman  ven- 
geance to  even  mention. 

Iudah  the  Galilean '  opposed  the  power  of  Rome  with  a 
large  force.  Their  spirit  and  determination  may  be  learned 
from  the  speech  which  Josephus  puts  in  the  mouth  of  EJeazar, 
a  chief  of  the  Sikarii,2  at  the  close  of  the  war,  at  Masada. 
"  For  we  were  the  first  of  all  to  revolt,  and  we  are  the  last  in 
arms  against  them.  I  think,  moreover,  that  this  hath  been 
granted  to  us  as  a  favor  by  God,  that  we  have  it  in  our  power 
to  die  honorably  and  in  freedom  .  .  .  Let  us  destroy  with  fire 
our  property  and  the  fortress  .  .  .  Our  provisions  alone  let  us 
spare  ;  for  these  will  testify,  when  we  are  dead,  that  we  were 
not  subdued  from  want ;  but  that  as  we  had  resolved  from  the 
beginning,  we  preferred  death  to  servitude." 

"  For  of  old  and  from  the  first  dawn  of  reason  have  the 
national  laws  and  the  divine  precepts,  confirmed  by  the  deeds 
and  noble  sentiments  of  our  forefathers,  continued  to  teach  us 
that  life,  not  death,  is  a  misfortune  to  men.  For  it  is  death 
that  gives  liberty  to  the  soul3  and  permits  it  to  depart  to  its  prop- 
er and  pure  abode  where  it  will  be  free  from  every  calamity. 
But  so  long  as  it  is  imprisoned  in  a  mortal  body  and  infected 
with  its  miseries  it  is,  to  speak  most  truly,  dead  ;  for  associa- 
tion with  what  is  mortal  befits  not  that  which  is  divine ! i 

ably  could  not  have  known  in  the  year  90  that  their  name  was  Christians.  He  does  not 
mention  such  a  party,  unless  as  connected  with  the  false  Messiahs  perhaps.  There  was 
a  Iesu  Bar  Abbah,  who  had  Robber  friends,  as  one  of  the  Gospels  points  out.  But, 
even  in  that  case,  the  Josephus  passage  looks  as  if  it  had  been  tampered  with. 

1  Josephus  makes  him  the  founder  of  the  fourth  Jewish  sect ; — the  Galileans  and 
Iessaeans?  The  Apostles  of  the  Jordan?  Was  there  any  connection  hinted  at  be- 
tween the  indomitable  Essene  warriors  and  the  Ebionites  beyond  the  Jordan  ? 

2  Josephus,  Ant.  xx.  8,  10,  mentions  the  Sikarii  as  early  as  A.D.  GO.  He  calls  them 
Robbers. 

3  How  well  Josephus  paints  the  Essene  in  the  army  of  Judas  the  Galilean. 

4  Josephus  is  repeating  gnosis.  The  Jews  were  already  full  of  it.  The  Fourth 
Sect  was  Iessene,  and  the  author  of  'Mankind,  their  Origin  and  Destiny'  thinks  that 
lesou  Bar  Abba  (Son  of  the  Father)  perhaps  was  actually  crucified.  Josephus,  Ant. 
xviii.  i.  0,  mentions  that  the  Fourth  Sfct  (evidently  of  the  Essene  sort)  did  not  mind 
dying  strange  kinds  of  deaths.  Of  these  crucifixion  was  the  one  most  frequently  re 
corded  by  Josephus.     It  was  not  usual  among  the  Jews,  although  Philo  knows  it. 


752  THE   GIIEBEBS  OF  HEBRON. 

"  Not  even  while  in  the  body  does  it  present  itself  to  view. 
It  enters  unperceived,  and  unseen  again  withdraws  ;  its  own 
nature  one  and  incorruptible,  though  a  cause  of  change  to  the 
body.  For  whatever  the  soul  hath  touched  lives  and  flourishes  ; 
whatever  it  has  removed  from  withers  and  dies ;  so  much  of 
immortality  is  left  to  it.  Let  sleep  be  to  you  a  most  convinc- 
ing proof  of  what  I  say, — sleep,  in  which  the  soul,  undistracted 
by  the  body,  enjoys  apart  from  it  the  sweetest  rest  and,  con- 
versant with  God  through  its  relationship  to  him,  traverses  the 
universe  and  foretells  many  events  of  futurity. 

"  Why  should  we  fear  death,  loving,  as  we  do,  the  repose  of 
sleep  ?  and  how  can  it  be  otherwise  than  foolish,  while  pursu- 
ing the  liberty  which  depends  upon  our  life,  to  grudge  our- 
selves that  which  is  eternal  ? 

"  Those  Indians  who  profess  the  discipline  of  philosophy 
commit  their  bodies  to  the  fire  that  thus  their  souls  may  be 
separated  from  their  mortal  tenements  in  the  utmost  purity. 
Elated  with  courage,  we  threw  off  allegiance  to  the  Komans  and 
now  finally,  when  invited  to  accept  of  safety,  we  have  refused 
to  listen  to  the  offer." 

Ioudas  Makkabeus  had  two  centuries  previously  resolved 
to  expel  the  foreign  guard  from  the  citadel  overlooking  the 
temple  and  laid  close  siege  to  it  then. 

Our  Greek  Matthew  is  no  translation,  but  an  .entirely  new, 
original  work.1  It  is  planned  with  little  regard  to  certain  his- 
torical dates,  as  the  time  of  Herod,  of  Iudah  the  Galilean, 
Pilate  ;  but  with  some  reference  to  Josephus,  the  Iessenes, 
Ebionim  and  Baptists.  One  of  the  singular  things  in  the 
Book  of  Acts  of  the  Apostles2  is  their  asking  the  Lord  "if  at 
this  time  he  should  restore  the  kingdom  (or  independent  govern- 
ment) to  the  Israelites."  A  few  verses  further3  we  find  the 
name  of  the  Zealot  Simon.4  A  remarkable  coincidence  and 
purposely  intended  by  the  writer.  Judas  the  Gaulonite 5  was 
the  Chief  of  the  Zealots.6    Josephus  tells  us  that  there  were 

1  Supernat.  Rel.  I.  477.  Matthew,  x.  shows  considerable  patriotic  feeling  ;  so  does 
Josephus,  particularly  in  his  recital  of  the  final  end  of  the  last  scion  of  the  hero  Judas 
of  Galilee. 

2i.  6. 

3  i.  13. 

4  Simon  Zelotes — i.  13. 

5  also  the  "  Galilean."    He  perished ! 

8  Acts,  v.  37;    Jos.  Ant.  xviii.  1.  6;    xx.  5.  2  ;    Wars,  II.  8.  1.      rrof     Salmon    is 


THE  GREAT  ARCHANGEL  OF   THE  EBIONITES.        753 

two  men  of  the  same  name,1  both  notable  and  living-  at  the 
same  time,  and  that  a  time  when  portents  and  prodigies  of  a 
striking  kind  amazed  the  Judaean  world  ;  that  the  one  was  in- 
spired with  the  belief  that  he  was  a  prophet,  and  was,  in  fact, 
instinct  with  a  certain  "  divine  fury  ;"  that  he  preached  a  gos- 
pel of  woe  through  the  length  and  breadth  of  the  land ;  and 
though  they  tried  and  again  tried  to  torture  him  into  silence, 
they  could  not  persuade  him  to  desist.  The  other  Jesus,  Jo- 
seph us  tells  us,  though  of  kindred  pretensions,  was  a  man  of  a 
stern  and  uncompromising  spirit,  and  sought  other  ends,  who 
was  forsaken  by  all  his  followers  after  having  been  betrayed 
by  one  of  them.  Now  it  is  the  characters  of  these  two  men  as 
described  by  Josephus  which  we  think  gave  rise  to  the  con- 
ception of  the  traditional  Jesus,  while  the  capital  mistake  com- 
mitted by  the  Evangelists  in  their  chronology  is,  we  think,  due 
to  a  further  confusion  in  the  Greek  mind  of  this  Jesus  with  the 
prophet  who  suffered  under  Pontius  Pilate.  Thus  the  tradi- 
tional narratives  are  at  fault  in  antedating  the  time  of  the 
events  and  in  combining  two  historical  characters  into  one  be- 
ing, while  the  theological  instinct  has  at  the  same  time  re- 
solved the  one  back  into  two  by  representing  the  being  in 
question  as  partaker  at  once  of  the  divine  and  the  human 
natures. — Holomon,  The  Jesus  of  History,  pp.  166,  172,  175, 
176. 

hardly  entitled  to  say  that  one  of  the  motives  for  rejecting  the  Acts  is  "  its  irreconcil- 
able opposition  to  the  Tubingen  theory  of  the  mutual  hostility  of  Paul  and  the  original 
Apostles."  Rather  it  is  the  "irreconcilable  opposition"  of  the  Book  of  Acts  to  the 
Pauline  Epistles  which  has  suggested  doubts  as  to  its  historical  credibility. — Robert  B. 
Drummond,  in  the  "  Academy,"  July  11th,  1885,  p.  21.  But,  as  is  elsewhere  stated  in 
this  work,  the  Pauline  writings  were  not  known  in  the  Church,. apparently,  before  late 
in  the  2nd  century.  Mr.  Drummond  says  of  the  speeches  reported  in  the  Acts  that 
Prof.  Salmon  "certainly  does  not  prove  that  they  are  not  more  Luke's  than  Paul's." 
How  he  can  say  that  Paul's  speech  at  Athens  (Acts  xvii. ),  with  its  5«o-i£ai/u.ot'e<xTepovs. 
rttwpui.  xelPonoiyTOl<!>  ipr)\a<S>rj<rei.a.i',  otKovfj.eir)v,  &c. ,  "contains  none  of  Luke's  characteristic 
phrases  ''  unless  he  has  simply  followed  Alford  without  verifying  his  statement,  I  do 
not  understand. — Drummond,  p.  21.  These  extracts  have  been  inserted  here  in  sup- 
port of  the  author's  suspicion,  elsewhere  given,  that  the  Christos  resurrection  from  the 
i  lead  is  not  a  conception  of  the  early  Ebionites  but  a  later  idea,  a  proposition  of  the  2nd 
century.  Observe  that  Matthew,  xxvi.  32  and  Mark,  xiv.  28  are  not  found  in  a  frag- 
ment of  a  Fayum  manuscript  which  is  said  to  be  the  fragment  of  a  Gospel  older  than 
those  of  Matthew  and  Mark.     See  New  York  "  Times,"  July  5th,  1885. 

1  Iesua  son  of  Ananus,  and  Iesna,  son  of  Sapphias,  a  Galilean.     Mr.  Solomon  regards 
Luke,  xxii.  35-38  as  extraordinary,  inconsistent,  and  contradictory  to  Matthew,  v.  39, 
4<> ;  xxvi.  52.     Mr.  Solomon,  pp.  191,  192,  207,  evidently  regards  the  Gospels  as  put  to- 
gether for  a  purpose,  and  contrary  to  actual  facts. 
48 


754:  THE   GHEBERS  OF  HEBRON. 

el  (it)  i\v  ovtos  Kaicbv  iroiricras,  ovk  av  trot  TrapeSwKa/jiet/  avTov. — John,  xviii.  BO. 
If  he  had  not  done  evil  we  would  not  have   delivered  him  to  you. — John, 
xviii.  30. 

Josephus,  in  his  biography,  mentions  a  certain  Iesus  a  captain 
of  Robbers  in  the  confines  of  Ptolemais,  also  another  Iesus,  the 
Galilean,  at  Jerusalem  who  had  a  band  of  GOO  armed  men. 
Then  we  find  mentioned  a  Iesu  Bar  Abbah  engaged  in  a  sedi- 
tion at  Jerusalem  ;  and  Matthew,  x.  34,  Luke,  xxii.  36,  rather 
strangely  assume  the  panoply  of  war  considering  that  the 
Iessaian  said  "  those  that  draw  the  sword  shall  perish  by  the 
sword." — Matthew,  xxvi.  52.  But  this  is  rather  the  art  of  the 
writer  who  excites  the  expectations  in  one  direction,  prepared 
to  counter  them  with  the  Essaian  love  for  others  as  he  orders 
the  sword  put  up,  and  heals  the  wound.  There  must  have 
been  some  clear-headed  persons  in  those  days,  capable  of  mak- 
ing such  a  use  of  Essene  materials  and  the  narrative  of  Jo- 
sephus that  nearly  1800  years  afterwards  the  world  still  be- 
lieves in  the  truth  of  the  narrative. 

If  it  was  a  fact  that  there  had  been  a  living  Iesua  among 
the  Nazarenes  and  Ebionites  it  would  not  have  been  necessary 
to  prove  the  existence  by  extracts  out  of  the  Old  Testament  as 
Justin  does.  Justin  Martyr 1  informs  us  that  there  were  orig- 
inally sketches  or  memorabilia  (apomnemoneumata).  Joh. 
Friedr.  Bleek,  says  that  the  first  attempt  to  make  a  connected 
exhibition  of  the  Evangelic  history  probably  proceeded  not 
from  an  apostle  but  from  another  believer,  who  used  the  pre- 
viously existing  smaller  evangelic  memoirs  and  in  part  verbal 
statements.  This  Bleek  calls  the  Urevangelium  (first  evangel), 
which  he  regards  as  not  written  in  Judaea  but  possibly  in 
Galilee  or  the  neighborhood.  This  conception  is  not  far  re- 
moved from  the  view  of  Cyril  of  Jerusalem  that  Jordan  was 
the  beginning  of  the  evangels.  He  also  judges  that  there  was 
an  early  evangel  which  was  used  in  the  preparation  of  the 
Gospels  of  Matthew  and  Luke.     Our  own  view  is  that  the 

1  For,  without  any  regard  to  my  race,  I  mean  the  Samarians,  and  having  inter- 
course in  writing  with  the  Kaisar,  I  said  that  they  were  led  astray,  persuaded  hy  the 
Magus  in  their  nation,  Simon,  whom  they  say  is  God  up  ahove  every  Beginning  (Gov- 
ernor), Potentia  and  Power. —Justin,  Trypho,  p.  115.  Since  Justin  mistook  the 
statue  of  Semo  Sanctis  at  Rome  for  Simon  Magus  it  is  matter  of  doubt  whether  we  can 
rely  on  his  writings  as  genuine ;  for,  living  in  Rome,  he  could  have  known  that  Semo 
was  not  Simon.  Then,  too,  he  knows  the  followers  of  Markion  and  Valentinus,  show- 
ing his  acquaintance  with  a  late  period,  Valentinus  being  especially  late. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        755 

account  in  Hippolytus,  vi.  20,  of  Simon  Magus  ordering'  him- 
self to  be  buried  alive  by  his  disciples,  but  promising-  that  ho 
would  rise  again  the  third  day,  may  have  been  made  up  in  the 
course  of  Christian  fiction.  If,  however,  Ave  seek  to  find  the 
source  of  the  Crucifixion  idea  it  is  as  likely  to  have  been  sug- 
gested by  Rev.  xi.  8,  where  it  is  clear  from  the  reference  to 
Rome  that  Matthew's  idea  of  the  Crucifixion  had  not  yet  been 
reached  by  the  Diaspora.  Even  if  the  Gospels  of  Matthew 
and  Luke  were  based  on  a  preceding  account,  it  was  one 
written  in  Greek.— Bleek,  p.  268,  270,  273.  Matthew  and  Luke 
quote  from  the  Greek  Septuagint  directly. — ib.  269.  There 
were  many  other  evangels  prior  to  Luke,  i.  1. — ibid.  272.  In 
reading  Rev.  xi.  8,  we  must  at  the  same  time  notice  that  xi.  15 
applies  the  word  Lord  in  Rev.  xi.  8, 15,  to  the  Supreme  God  and 
does  not  mean  the  Christos.  It  is  the  Hebrew  God  who  is 
there  said  to  have  been  crucified  at  Rome  ; — meaning  to  use  the 
word  in  a  figurative  sense,  and  not  of  the  Crucifixion  mentioned 
in  the  gospels.  The  Christos  in  Rev.  xi.  is  only  the  Messiah, 
or  the  Lamb  ;  but  not  the  Ancient  of  Days  in  Daniel.  Iessaean 
and  Nazorene  and  Ebionite  alike  expected  the  Messiah  to 
come  immediately  :  "  I  come  quickly."  !  Matthew's  evangel  is 
evidently  later. 

See  that  no  one  mislead  you  ;  for  many  will  come  in  the  name  of  me  and 
say  :  I  am  the  Messiah  ;  and  shall  mislead  many.  And  von  will  be  about  to 
hear  of  wars  and  rumors  of  wars  ;  see  that  you  are  not  disturbed,  for  they 
must  happen  ;  but  the  End  is  not  yet. — Matthew,  xxiv.  4-6. 

These  wars  and  rumors  of  wars  look  particularly  late,  histori- 
cally speaking. 

When  then  you  shall  see  "the  abomination  of  the  desolation,"  what  was 
spoken  through  Daniel  the  prophet,  standing  in  the  holy  place,  let  the  reader 
perceive  mentally  ;  then  let  those  in  the  Ioudea  flee  upon  the  mountains.— 
Matthew,  xxiv.  26. 

The  "abomination  "  in  Daniel  is  the  altar  of  Olympian  Zeus  ; 
that  of  Matthew,  if  it  were  written  in  Adrian's  time,  would 
mean  the  same  ;  for  Adrian  reared  a  temple  to  Jupiter  Capi- 
tolinus  on  the  spot  where  the  temple  of  the  Jews  had  stood : 
and,  what  is  to  the  point,  forbade,  on  pain  of  death,  Jews  and 
( Ihristians  the  issue  of  Jews  to  even  come  near  the  city.2    Chris- 

1  Rev.  xxii.  12. 

2  Munk,  Palestine,  606  b. 


756  THE   GIIEBEBS  OF  HEBRON. 

tianism  like  Judaism  is  a  form  of  the  gnosis.  If  the  Christian 
story  in  our  Four  Gospels  had  been  prior  to  the  gnosis  of  Si- 
mon Magus  and  his  successors  down  to  the  time  of  Kerinthus, 
the  Haeretic  Gnostics  could  not  have  sprung  from  a  settled 
orthodox  Christianism  in  the  evangel.  But  the  Old  Testa- 
ment, while  in  some  things  Hermetic  and  occasionally  taking 
in  some  effective  supplies  from  Jewish  Gnosis,  is  in  part  a  po- 
litical treatise  written  by  scribes  of  the  Jewish  hierarchy  ;  it 
left  out  part  of  the  current  Palestine  gnosis.  Therefore  the 
Magus  and  the  other  Gnostics  had  the  Adam  and  Asah  (Gen. 
ii.),  the  Asar  and  Ashera,  the  Osiris  and  Isis,  Kurios  and  Kuria, 
and  all  the  Sabian-Jewish  Angels  (instead  of  the  Gospels)  to 
start  from,1  besides  the  Jewish  doctrine  of  the  "  Powers  "  of 
the  Hebrew  God,  referred  to  by  Philo.  The  Gnostic  Heretics 
followed  separated  tendencies  of  Chaldaism  and  Judaism. 
Spiritus  mentis  (in  Clem.  Eecog.  III.  30)  is  pneuma  mentis. 
They  thought  that  the  pneuma  was  in  mind.  But  they  had 
not  proved  that  there  was  any  pneuma. — Acts,  xix.  2. 

The  Jews  liked  Cyrus  (Kurus)  and  Persian  notions.  The 
Mithra- worship  and  the  Mithrabaptisms  in  the  Tigris  and  Eu- 
phrates attracted  them,  as  also  the  doctrine  that  Mithra  was 
the  Mediator.  When  the  author  of  'Antiqua  Mater'  wrote 
"  that  Iesus  was  the  son  of  Joseph  and  Mary  appears  also  to 
have  been  the  old  belief  "  (Antiqna  Mater,  217  ;  Irenaeus,  I. 
25.  5  ;  Clemens  Alex.  3.  2.  5)  many  might  feel  disposed  to  take 
issue  with  him  on  this  point.  Any  thing  in  the  2nd  cen- 
tury may  be  regarded  as  old,  but  there  seems  reason  to  doubt 
that  in  the  first  century  there  was  any  earlier  belief  than  in  a 
Kingly  Power,  a  Saviour  Angel  (the  Son  of  the  God),  the  Angel 
Iesua  of  the  Jewish  and  Persian  gnosis,  the  Lord  of  the  An- 
gels, the  Angel-King  Metatron-Mithra.  In  other  words,  the 
doctrine  of  the  Great  Archangel  in  Philo  (Exod.  iii.  2,  4)  and 
before  him  (in  Isaiah)  of  an  Angel  Iesua  must  have  preceded 
the  notion  that  this  divine  person  (the  fleshless  Power  of  the 
God)  became  incorporated  in  any  man.  The  expression  Iesua 
the  Ckristos  (the  Anointed  Saviour)  implies  the  preexistence  of 
psalm,  ii.  7,  12,  before  the  humanity  of  Iesu  was  ever  thought 
of.  The  Nazoria  of  the  Paneadis  and  beyond  the  Jordan  first 
acquired  the  Greek  appellation  '  Christians '  at  Antioch  ;  but 

1  The  Magus  began  with  the  Lord  and  Lady  (the  Mother  of  all  living,  the  Mighty 
Mother).— Gen.  iii.  20. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        757 

there  was  something-  'before  Antioch,'  as  we  have  endeavored 
to  show.  Scripture  and  the  Rabbis  mentioned  the  Jewish 
Messiah.  The  Persians  spoke  of  their  Mediator,  Mithra  ;  Ho- 
mily xvii.  16  recognised  the  "  asarkos  idea,"  and  Mani  beheld 
the  Christos  in  the  sun  !  The  existence  of  such  a  divine  person, 
without  flesh,  must  have  been  admitted  long  before  the  evan- 
gelist Luke  could  have  written  that  the  holy  pneiwia  would 
come  upon  a  virgin  of  the  Children  of  the  East ;  for  in  all  the 
Levant  the  sun  was  held  to  be  the  source  of  spirit  and  of 
lire.1  Hence  Saturn's  burning  throne 2  and  the  Gheber-He- 
berou s  fireworship  in  Chebron  (Hebron) !  "  Iahoh  auri  wa 
Iesoi :  "  Iahoh  is  my  Light  and  my  Saviour4 — has  a  very  late 
Messianist  look. — psalm,  xxvii.  1.  Iahoh  Sabaoth  is  the  spi- 
ritual potentia  (energy)  which,  according  to  the  Phoenicians 
and  Chaldaeans,  proceeded  from  the  Most  High  God  (Saturn- 
Belus),  as  Light-principle,  going  forth  over  the  7  Circles. 
This  lad  is  the  Onlybegotten,  the  first  birth,  Belus  Minor,  Zeus 
Belus,  Bel-Mithra,  the  mind-perceived  Sun,  Sabaoth,  whom  in 
the  Chaldaean  ineffable  mystagogia  (Initiation  into  the  Mys- 
teries) the  theologians  considered  to  be  the  God  of  the  Seven 
Rays,  who  held  the  Seven  Stars  in  his  hand,  through  whom 
(as  Chaldaeans  supposed)  the  souls  were  raised."'  The  Hebrew 
God  is  Sabaoth  ;  and  is  the  Chaldaean  God  of  the  Seven  Bays. 
The  Manicheans  held  the  Sun,  who  is  Mithra,  to  be  the  Chris- 
tos.6 This  is  Sabian  doctrine,  as  we  have  seen  above.  Philo 
Judaeus  says  that  Iahoh  is  not  the  abstract  divine  essence,  it- 
self, but  is  the  Angel  of  the  Lord.7  Asada  is  the  Messenger  of 
Saturn  ; 8  and  Iahoh  is  Al  Sadi. — Gen.  xvii.  1.  After  discover- 
ing the  Mystery  of  'Iao  over  the  7  Circles'  of  the  Planetae  (a 
Chaldaean  astronomical  error)  and  after  identifying-  this  Iao 
with  the  Iesua9  of  the  world  (Son  of  Saturn,  of  the  Ancient  of 
Days,  and  of  the  God  of  all  Time)  and  identifying  him  with 
the  Chaldaean  doctrine  of  the  resurrection  of  the  dead,  it  is 

1  Matthew,  iii.  11,  16;  xvii.  2;  Rev.  i.  16. 

'  see  Dunlap,  Vestiges  of  Spirit-History,  117;  Ezekiel,  i.  ;  Daniel,  vii.  9.  10. 

;l  u  and  on,  the  Egyptian  plural  termination. 

4  The  King  Messiah  is  called  by  the  name  of  the  Blessed  God. — Sohar  to  1  Moses, 
fol.  <>9.  col.  249;  in  Nork,  Hebr.  Chald.  Rabbin.  Worterbuch,  p.  394. 

5  Movers,  551-555. 

6  Hammer  ;  Augnstinus,  Abhandlung  34.  p.  534  ;  Seel,  437,  457. 
'  Philo  Jud.  Leipsic  ed.  1828,  III.  p.  161. 

"Chwolson,  Altbabylon.  Lit..  136,  156. 
•  Saviour. 


758  THE  OHEBERS  OF  HEBRON. 

not  surprising-  that  some  Semite  evolved  the  further  supposi- 
tion of  the  incarnation  of  the  Saviour  Iesua ;  especially  as 
Elxai  and  the  Jews  had  some  notions  of  the  Messiah's  appear- 
ance on  earth.  Iahoh,  as  Aur  *  and  Saviour,  is  certainly  Phi- 
lo's  Logos. — Gen.  i.  3 ;  John,  i.  1,  3.  All  things  came  into 
being  through  him  ! — Coloss.  i.  18. 

Many  wanderers  are  come  out  into  the  world  who  do  not  admit  that  Itsous 
Christos  came  in  flesh.— 2  John,  7. 

Every  spirit  that  does  not  confess  that  Iesous  Christos  has  come  in  flesh  is 
not  from  the  God.— 1  John,  iv.  3. 

If  there  had  been  any  way  of  proving  the  actual  existence  of 
Iesu  as  a  man  of  the  Iessaean  order,  Ave  should  not  have  seen 
these  words  of  John  in  print.  The  author  of  the  epistle  had 
no  evidence  to  give  to  this  point,  or  he  would  have  given  it.2 
Antiqua  Mater,  43,  says  that  Justin  Martyr  awakens  doubts  as 
to  the  existence  of  any  individual  Founder  at  all.  Ioudas  ap- 
peared in  the  days  of  the  Taxation  ; 3  Iesous  was  born  at  the 
time  of  the  Taxation.4  In  Josephus  we  find  the  sect  of  Ioudah 
the  Galilean  mentioned.  Both  came  from  Galilee.5  The  words 
"  My  kingdom  is  not  of  this  world  "  and  "  the  kingdom  of  the 
heavens  "  are  in  marked  contrast  with  the  Jewish  expectation 
of  the  Messiah's  kingdom  on  earth,6  and  are  presumably  pos- 
terior to  Josephus.  So  too  the  prediction  that  the  Temple 
should  be  destroyed7  and  the  allegorical  turn  given  to  it  im- 
ply a  post-Vespasian  writer.  "  We  have  no  king  but  Caesar  " 8 
and  Matthew,  xxii.  21  are  the  reverse  of  Jewish,— acknowledg- 
ing vassalage  to  Rome  !  But,  after  Jerusalem  was  destroyed, 
the  idea  of  an  earthly  kingdom  had  to  be  given  up,fl  and  the 

1  Light.— John,  i.  4;  viii.  13. 

2  Bible  Myths,  p.  512,  has  taken  this  point  well.  See  also  the  same,  p.  514.  Jose- 
phus, Wars,  III.  ch.  ix.  (xvi.)  and  in  his  'Life'  mentions  a  Iesu  a  guerilla  chief  of  the 
band  of  Robbers  who  was  fighting  the  Romans  near  Tiberias. 

3  Acts,  v.  37. 

4  Luke,  ii.  1-5. 

s  Matthew,  ii.  15,  22,  23  •  hi.  13 ;  xix.  11  ;  xxviii.  10 ;  Mark,  xv.  41  ;  Acts,  v.  37. 
8  Mark,  xv.  32  ;  Isa.  xxxiii.  17. 

7  John,  ii.  19 ;  iv.  21  ;  Matthew,  xxvi.  61. 

8  John,  xix.  15.     "  Render  his  dues  to  Caesar.  "—Matthew,  xxii.  21  ;  Mark,  xii.  17. 
8  The  Kingdom  of  God  shall  be  taken  from  you.— Matthew,  xxi.  43.  Matthew,  v.  34 

is  Essene.     See  xvi.  11, 12,  xix.  21,  22,  29  is  Ebionite.— Mark,  x.  25.    See  W.  Robertson 
Smith,  the  Prophets,  p.  302. 

In  the  time  of  Josephus  "they  heard  that  a  certain  Galilean,  named  Iesous,  stay- 
ing at  Jerusalem,  had  a  band  of  six  hundred  infantry."— Josephus,  Vita,  p.  1014. 
ed.     Cologne,  1691. 


THE  GREAT  ARCHANGEL  OF  THE  EBIOXITES.        759 

notion  of  a  divinely-sent  Messia'hwas  revived  in  the  Iessaean 
Nazarene  mind  b}r  the  general  distress  and  the  need  of  one. 
How  and  where  was  the  idea  first  formed  that  God  must 
become  flesh  to  be  Redeemer  of  the  world  ?  In  India.  The 
priests  there  taught  that  through  misuse  of  freedom  evil  arose 
in  the  world  of  spirits.1  Adam's  fall  can  only  be  understood  of 
spirits  (spiritually).  Disobedience,  pride,  to  wish  to  be  like 
God,  is  sin.-  The  sensuality  coming  in  is  its  consequence,  an 
operation  of  the  curse  of  God.  Adam  shall  cultivate  the 
(weiblichen)  field  and  Eua  have  pains  in  childbearing  in  con- 
sequence. Adam  was  earthly  when  God  clothed  him  in  skins. 
The  Creator  wished,  without  prejudice  to  the  freedom  of 
spirits,  to  extirpate  evil.  Therefore  he  made  the  corporeal 
world.  The  world  will  thus  be  annihilated  as  soon  as  the 
fallen  spirits  are  again  purified."  But  the  idea  of  the  world  as 
an  offering  (opfer)  could  not  be  deduced  out  of  that  Saga.  In 
the  creation  (as  the  Shastras  tell  it)  this  idea  could  not  come 
up,  it  was  an  act  of  Almighty  Power,  like  the  Creation  of 
spirits  itself.  These  beings  (it  says)  were  not  yet :  the  Eternal 
willed,  and  they  were.4  Soon  as  to  this  supranatural  concep- 
tion the  cosmical  (spirit  and  body,  idea  and  formation)  was 
added  (the  two  being  taken  as  one)  Creation  appeared  in  an- 
other point  of  view.  The  production  of  beings  "  out  of  the  one 
body,"  through  emanations,  suggested  the  inference  that  the 
corporeal  beings  were  parts  of  the  Boundless  Infinite  itself. 
The  Creator  was  now  both  Offerer  and  Offering",  he  gave  him- 
self out  into  the  world  of  matter  (Korperwelt)  as  the  means  of 
salvation  for  the  fallen  spirits.  Thence  came  the  idea  of  a  rec- 
onciliationsoffering  (Redemption)  where  the  Eternal  was  re- 
garded as  Offerer  and  Offering.  To  this  idea  of  immolation 
(offering)  was  joined  the  doctrine  of  the  death  of  the  Gods. 
At  the  End  of  the  Days  they  must  be  annihilated  with  the 
world.5    Brahma,  Vishnu  and  Siva,  being  emanations  out  of  the 

1  We  must  here  go  back  to  the  Mosaic  history  of  creation  to  perceive  the  connection 
between  biblical  and  brahmanist  accounts  of  tin'  Fall  of  man  through  sin. — Gen.  vi.  2, 
4,  5.     Compare  Essenism  n.c.  and  Rev.  xiv.  4. 

2  There  was  God  and  Matter,  Light  and  Darkness,  good  and  evil. 

8  Gen.  vi.  2,  3.  Nork  calls  the  purified  spirits  a  genuine  Messianic  idea.  It  is  first 
gnostic,  then  Messianist. 

4  Turkish  demonstration  :  compare  John,  iii.  27. 

6  Nork,  Real-WGrterbuch,  III.  150,  151 ;  see  Gen.  xlix.  1,  10 ;  Rev.  xvii.  14;  John 
i.  29. 


760  THE  GHEBERS  OF  HEBRON. 

Eternal  Unit,  he  himself  suffers  the  death  at  the  End  of  the 
days  in  this  "  world  offering." — Nork,  151.  The  End  is,  says  1 
Cor.  xv.  24,  when  the  Messiah  delivers  up  the  Messiah's  King- 
dom to  the  God  and  Father,  when  he  shall  abolish  every  Arclie 
(Beginning)  and  every  authority  and  power.  For  he  must  be 
King  until  he  shall  put  all  his  enemies  under  his  feet.  Eabbi 
Bechai  said  that  '  among  the  prophets  there  was  a  tradition 
that  our  future  redemption  will  be  like  in  many  things  to  the 
redemption  out  of  Egypt.'  The  Redeemer  shall  reveal  himself 
and  afterwards  be  concealed  again.1  In  the  days  of  the  Mes- 
siah the  Kingdom  shall  again  come  to  Israel. — Babbi  Mosche 
barMajemon,  Auslegung  iiber  die  Mischna  of  the  Talmud  tract 
Sabbath,  fol.  120,  col.  I.2  They  asked  the  Lord  to  restore 
again  the  Kingdom  to  Israel.— Acts,  i.  6.  The  Kabalist  writers 
have  any  number  of  references  to  the  Messiah  and  his  King- 
dom. After  the  destruction  of  Borne  the  writer  of  the  Apoka- 
lypse  brings  in  the  Messiah's  Kingdom,  millennium,  the  End  of 
the  world  and  the  binding  of  the  Evil  One. — Bev.  xix.,  xx.  The 
Tikkune  Sohar  fol.  67  says  :  In  that  time  when  that  cursed 
Serpent  dies  and  has  been  banished,  the  Serpens  sanctus 
reigns.  Already  before  the  Apokalypse-writer  the  Kabalists 
had  uttered  this  hope,  and  as  usual  based  themselves  on  pas- 
sages in  the  prophets  (Isaiah,  xxv.  8  ;  Zakar.  xiii.  9). — Nork, 
151.  In  Pesikta  fol.  62  a  (Nork,  Art.  Messias,  p.  152)  the  Mes- 
sias  says  I  will  willingly  undertake  all  sufferings.  In  the  Jalkut 
Simeoni,  II.  fol.  56  b, '  the  Messiah  submitted  himself  with  love 
to  those  torments.  He  will  send  forth  his  cry  to  the  Lord  : 
Lord  of  the  world,  Consumed  is  my  strength,  my  breath  van- 
ishes away,  am  I  not  (made)  of  flesh  and  blood  ?  (As  the 
prophetic  psalmist  says,  xxii.  15  :  My  strength  is  gone  like  a 
broken  pot.)  The  praised  God  replies :  O  Messiah  ben  Ioseph, 
already  at  the  Creation  of  the  world  (the  name  of  the  Messiah 
has  been  created  before  the  sun. — Gen.  i.  3)  thou  didst  offer  to 
endure  these  sufferings. — Nork,  III.  152  (from  ancient  Com- 
mentaries in  Pesikta  Babbathi  and  Jalkut  Simeoni).  See  also 
Apokalypse,  Bev.  v.  9 ;  vii.  14 ;  xiii.  8  ;  the  Lamb  slain  from 
the  foundation  of  the  world ! 

Gnosis  is  in  a  manner  older  than  Christianism.     The  old 

1  Eisenmenster,  II.  pp.  792-3  ;  R.  Bechai,  Exposition  concerning  the  5  Books  Moses, 
fol.  58.  col.  3  ;  fol.  68,  col.  2.  On  Gen.  48,  21. 

2  Eisenmenger,  II.  756. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        701 

doctrines  of  Egypt  and  Greece,  the  mysteries  of  Samothrake, 
Eleusis  and  Sais  could  get  admission  into  the  three  chief  sys- 
tems of  Greek  wisdom,  Platonism,  Pythagoreanism,  and  Peri- 
pateticism.  In  the  person  of  Aristobulus  the  Jews  got  hold  of 
Aristotle  ;  through  Philo  they  mingled  with  Platonism  ;  and 
while  the  Essaians  and  Therapentae  made  the  doctrines  of 
Egyptian  priests  their  own  the  Kabalists  had  taken  up  the 
system  of  Zoroaster.  Thus  was  Gnosticism  prepared.  Gnosis 
as  the  complete  practice  of  Christian  virtues  was  the  life  of  the 
wise,  which  Pythagoras  and  Plato,  the  Essaeans  and  Thera- 
pentae understood  sometimes  as  religion,  sometimes  as  philos- 
ophy. The  Kabbala  uses  the  term,  King,  in  reference  to  the 
Microprosopus  (Short  face),  the  Microprosopus  is  the  Son  of 
the  Father.1  Gnosticism  has  borrowed  much  from  the  tradi- 
tions and  theories  preserved  in  the  Sohar.  All  important  met- 
aphysical and  religious  principles  which  make  up  the  basis 
of  the  Kabbala  are  older  than  the  Christian  dogmas.  Not  a 
word  is  said  of  Christ  or  Christianity.  Not  a  word  is  uttered 
against  Christianity,  as  is  generally  the  case  in  later  Jewish 
writings.  The  Kabbalist  book  Jezira  was  composed  in  the 
time  of  the  first  Mishna  teachers,  that  is,  during  the  first  cen- 
tury before  Christ  and  the  first  fifty  years  of  the  Christian  era.3 
In  the  beginning  the  King  was  weaving  forms,  light  of  power 
going  forth,  the  mystery  of  the  concealed  that  are  concealed. 
The  King  himself  is  the  innermost  Light  of  all  lights. — Aidra 
Suta,  ix.  The  King  is  obviously  the  Heavenly  Wisdom.  Com- 
pare the  King. — Matthew,  xxv.  31,  34.  Budha  said  :  Let  all 
the  sins  that  have  been  committed  in  this  world  fall  on  me, 
that  the  world  may  be  delivered.3  The  Messiah  bears  the  sins 
of  Israel. — Nork,  Worterbuch,  395  ;  Jalkut  Eubeni,  fol.  30.  col. 
4.  When  the  King  Messiah  comes  he  wall  stand  on  the  roof  of 
the  Temple  and  call  out  to  the  Israelites  :  Miserables,  the  time 

1  Kabbala  Denudata,  II.  353,  375,  391. 

2  Gelinek's  translation  of  Franck,  7,  65,  77,  82,  249,  262  ;  Kleuker,  48  ff.  The  Jezira 
existed  before  the  end  of  the  first  century.— Franck,  57.  Before  the  end  of  the  first 
century  of  our  era  a  science  regarded  with  deep  awe  had  already  spread  among  the 
Jews  which  was  distinct  from  the  Mishna,  the  Talmud,  and  the  holy  books,  a  mystical 
doctrine  which  called  to  its  aid  the  united  credit  of  Tradition  and  Holy  Writ. — Franck, 
52.  The  Kabbalist  rabbins  quote  constantly  from  the  Old  Testament  just  as  its  texts 
are  interwoven  with  every  page  of  the  New  Testament. — Franck,  126  et  passim.  The 
mystical  allegorical  mode  of  teaching  was  already  prevalent  in  the  time  of  Ptolemy 
Philometor,  150  before  Christ.—  Jost,  I.  871,  393. 

8  .Max  Midler,  Hist.  Sanscrit  Lit.  p.  80. 


762  THE  GHEBERS  OF  HEBRON. 

of  your  Redemption  is  come. — Jalkut  Shimoni,  On  Isaiah,  fol. 
56.  col.  4.  As  to  the  sins,1  compare  John,  i.  29  ;  iii.  16  ;  Matth. 
xxvi.  28.  When  the  Messiah  comes,  surrounded  by  all  the 
Israelites,  then  the  dead  will  live  again,  and  become  new  spir- 
itual beings,— and  will  fly  like  eagles  in  the  air,  being  new 
beings  in  body  and  spirit.2 — Jalkut  Rubeni,  fol.  192.  col.  1. 
With  this  compare  Matthew,  xxvii.  52,  53,  and  1  Thessalonians, 
iv.  15-17,  which  last  is  evidently  based  upon  the  idea  expressed 
in  the  Jalkut  Rubeni.  The  book  Abkath  rochel  says  :  R.  Ia- 
hosa  ben  Manasia  speaks  :  Those  that  sleep  in  Hebron  will 
be  raised  up  first. — Eisenmenger,  II.  902 ;  Isa.  xxvi.  19.  The 
rabbins  of  the  first  century  before  and  after  our  era  have  made 
the  road  along  which  the  '  vacui  viatores '  have  travelled  (with 
the  Essaian  gnosis)  into  Christianism.  The  sleepers 3  of  Heb- 
ron shall  rise  ! — Avkath  Rochel,  in  Eisenmenger,  II.  903.  The 
Budhist  forbade  the  cleaving  to  "  existing  things,"  the  Bud- 
hist,  Iatrikos,  Iessene,  Therapeute,  Sarapis  monk,  went  into 
cloisters,  the  Babylonian  ascetics,  Iessaians  and  Christian 
monoi  became  as  if  celibates,  and  cells  and  monasteries  flour- 
ished. Kalanus  burnt  his  flesh,  the  Iessenes,  Iessaians,  and 
virtuous  mortified  it.  He  that  loveth  father  or  mother  more 
than  the  Lord  is  not  worthy  of  him.  Leave  all  and  follow 
me  !  The  Jews  for  at  least  4  centuries  looked  for  the  Messiah 
and  the  Resurrection  of  the  dead,  but  they  did  not  cease  to 
hate  their  destroyer,  Rome  :  they  connected  the  fall  of  Rome 
with  the  Coming  of  the  Messiah.  "  Erchomai  tachu,"  I  come 
quickly. — Rev.  xxii.     Then  the  millennium  ! 

Epiphanius  (ed.  Petav.  I.  120)  says  that  the  earlier  name  of 
the  Christians  was  Iessaeans.  Matthew,  v.,  vi.,  vii.,  x.,  xv.,  xix. 
is  Essaean  ;  and  this  shows,  therefore,  that  the  same  word  is 
Iessene  and  Essene.  The  Gospels  of  the  Iessaeans  were  on  an 
Essene  foundation.  Who  then  was  the  founder  of  the  order 
of  Iessaioi  1  It  would  have  been  replied  :  The  name  of  the 
founder  is  Iesu.     Iesua  means  to  cure  and  to  save. — Matthew, 

1  He  whom  Zachariah  points  to  as  Rider  of  an  ass  will  wash  white  the  Israelites 
from  their  sins. — Rereshith  Rabba,  division  89,  fol.  95.  col.  4. — Nork,  Lexicon,  394. 
Sin  will  not  depart  from  the  world  before  the  Messiah  shall  reveal  himself. — The  Sohar, 
on  Zachariah,  xiii.  2.  In  a  future  time  sin  will  be  taken  away  from  the  Sons  of  Adam. 
— Eisenmenger,  II.  828 ;  Nezach  Israel,  fol.  54.  col.  2.  cap.  45. 

2  Eisenmenger.  II.  772,  774. 

3  the  dead.  The  names  Iahosa  and  Hebron  recall  (oh  =  h)  the  names  Iachos 
(Iacchos)  and  Khebron,  —  Life  and  Power. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        763 

i.  21  ;  Epiplian.  Haer.  xxix.  1,  4.  They  are  Jews  and  nothing- 
else. — ibid.  7 ;  Matthew,  x.  5.  The  Kainites  were  also  called 
[udaites  because  they  asserted  that  the  Euangels  were  written 
by  men,  who  yet  concealed  the  spirit  of  Judaism.  The  Gospel 
of  Matthew  then,  is  Essene,  Nazorene,  and  Ebionite.  Like 
the  author  of  the  Apokalypse,  the  author  of  Luke's  Gospel 
never  forgets  the  war  with  Rome.1  The  theologians  and  other 
adversaries  took  advantage  of  Jerusalem's  fall  to  attack  the 
Jewish  religion.  Keep  your  souls  in  patience !  But  when 
you  shall  see  Jerusalem  encompassed  by  encampments  then 
know  that  her  destruction  is  at  hand.  Then  let  those  in  the 
Judaea  flee  into  the  mountains,  and  let  those  in  the  midst  of 
it  get  out  of  the  place,  and  let  those  on  the  farms  not  enter 
within  her. — Luke,  xix.  19  f.  This  very  generation  shall  not 
pass  away  until  all  shall  happen. — Luke,  xxi.  32.  Josephus 
died  about  a.d.  102.  He  says:  Vespasian  walls  in  on  every 
side  those  in  Jerusalem,  putting  up  encampments  at  Ierico  and 
Adida. — Wars,  iv.  9.  1.  Vespasian  subdues  the  places  near  Je- 
rusalem.— Wars,  iv.  10,  2.  It  is  plain  that  the  writer  of  Luke's 
Gospel  took  these  details  from  Josephus.  Consequently  his 
Gospel  must  be  later  than  the  history  which  Josephus  wrote. 
At  the  beginning  of  the  second  century,2  while  the  title  Christos 
was  known,  Iesu  was  not  existent  for  history.3— Antiqua  Mater, 

1  Luke  xxiii.  2 ;  contra  Luke,  xx.  25. 

2  The  Messianic  fever  of  excitement  must  have  occurred  in  connection  with  and 
subsequent  to  the  siege  of  the  Holy  City,  and  the  Euangelion  was  not  probably  ready, 
nor,  probably,  were  there  any  Twelve  Apostles  of  Iesu  at  hand  until  long  after  Jerusalem 
was  destroyed. — Matthew,  xxvi.  61.  Then  Simon  Magus  (about  00-100)  it  is  said  was 
thought  to  have  suffered  in  Judea,  when  he  did  not  suffer. — lien.  I.  xx.  But  Simon 
Magus  (at  a  time  not  very  remote  from  the  beginning  of  the  2nd  century)  is  said  to  have 
ordered  his  disciples  to  bury  him  a/irc  in  a  trench,  saying  that  he  would  rise  on  the 
THIRD  day. — Hippolytus,  vi.  20.  There  seems  to  have  been  an  idea  that  a  Samaritan 
Messiah  ben  Joseph  was  slain. — Antiqua  Mater,  257-9.  That  was  the  country  of 
the  Gnosis  of  Simon  Magus  ;  and  the  'crucifixion'  under  Pilate  may  have  been  sug- 
gested by  something  of  the  sort.— ibid.  257.  Bunsen's  idea  that  Simon  Magus  did  not 
say  any  thing  about  himself  in  relation  to  the  Logos,  but  about  Iran,  is  not  sustained 
by  any  evidence.  The  Christian  dogma  of  the  two  natures  in  the  Messiah  is  in  the  Tal- 
mud, Succa,  fol.  51.     Nork,  Hehr.-Chald. -Rabbin.  Worterbueh,  p.  304. 

3  As  long  as  people  were  satisfied  with  mere  personae,  hypostases,  as  Philo  was, 
there  was  no  trouble  ;  at  Antioch  or  Alexandria  the  gnostics  adhered  to  the  fleshless 
hypostases  without  a  body.  The  Son  of  Dauid,  however,  must  have  been  human, 
therefore  had  a  body.  The  gnostics  thought  not.  The  whole  difficulty  arose  at  this 
point.  There  were  Nikolaitari  gnostics,  Simon  Magus,  Menander,  Saturninus.  The 
gnostics  suggested  an  apparent  unreal  body.  Here,  probably,  came  in  (in  connection 
with  the  Tessaeans)  the  suggestion  of  Iesu  as  the  founder  of  the  sect.     And  from  this 


764  THE   GHEBERS  OF  HEBRON. 

p.  49  ;  Clementine  Recogn.  I.  45.  The  authors  of  our  four 
canonical  evangels  are  as  little  known  to  us  as  those  of  the 
Apocryphal  Evangels.  The  apostles  cannot  be  identified  with 
any  known  historical  persons. — Ant.  Mater,  p.  34.  Nor  does 
the  belief  ascribed  to  Markion  (about  148)  regarding-  the  15th 
year  of  Tiberius,  nor  that  in  the  anonymous  and  undated 
pseudo-Clementine  Recognitions,  furnish  any  additional  evi- 
dence in  the  historic  sense. — ibid.  49.  Simon's  axiom  that 
"  the  little  will  be  great  as  being  a  sign,  but  the  great,  unlim- 
ited," applies  to  the  amount  of  lying  in  this  connection.  The 
brahman  calls  the  body  a  temple  or  house  of  the  God,  for  in- 
corporation is  the  incarnation  of  the  Spiritus  :  and  this  in  the 
gnosis  is  the  crucifixion  of  the  Spirit.  The  Sohar  regards  the 
Spirit  (Gen.  i.  2)  as  the  Messiah  ;  the  Sohar,  the  Targums,  the 
Talmud  all  speak  of  the  Messiah.  Why  should  not  the  Chris- 
tiani  partake  of  the  crumbs  of  the  gnosis  that  fell  from  the 
table  of  the  Law  1  They  did  so.  They  got  the  Suffering  Mes- 
siah and  the  human  nature  of  the  Messiah  from  Isaiah,  Zach- 
ariah,  Daniel,  etc.1  Why  was  Bethlehem  made,  in  the  Gos- 
pels of  Matthew  and  Luke,  the  birthplace  of  Iesu  ?  Because 
Micah  v.  2  said  so  !  Not  because  of  the  registration  mentioned 
in  Luke.  Why  was  a  place  Nazareta  selected  for  his  abode. 
Not  because  a  prophet  said  that  "  he  shall  be  called  a  Nazo- 
raios,"  for  (as  S.  Munk  said)  that  prophecy  is  not  in  the  Old 
Testament.  But  because  Matthew,  chapters  v.,  vi.,  vii.,  x.,  de- 
scribes the  morals  and  life  of  the  Iessaian  sect  of  Nazoraioi. 
There  was  no  chance  to  tax  or  register  the  Jews  as  long  as  any 
Herod  was  on  the  throne  of  Judaea,  for  it  was  not  yet  a  Roman 
province.     But  the  Christians  were  never  critical !     Hosea,  xi. 

standpoint  the  gospels  were  written,  but  in  a  Gnostic  vein. — Matthew,  i.  18,  contra  iii. 
16.  The  Son  of  Dauid  is  the  Divine  Nature  in  the  Messiah,  the  shekinah,  which  is 
from  eternity  with  God.  but  the  Messiah  ben  Ioseph  is  subject  to  death,  is  the  human 
nature  in  him  ;  therefore  the  suffering  Messiah.  For  the  identity  of  the  Messiah  ben 
Dauid  with  the  Messiah  ben  Ioseph  see  the  Jerusalem  Talmud  (Beraehoth,  fol.  5) :  I 
will  raise  up  to  Dauid  a  just  branch. — Zachar.  vi.  12  ;  Jer.  xxiii.  5.  The  Sohar  to  1. 
Moses,  fol.  85.  col.  838  (to  Daniel's  Son  of  man)  says  :  This  is  the  king  Messiah.  Zacha- 
riah,  vi.  12  says  :  Lo,  a  man,  Branch,  his  name  ;  under  him  he  (the  Highpriest)  will 
flourish  and  build  the  temple  of  Iahoh.  The  Gnostic  would  not  believe  in  crucifixion 
of  a  Spiritual  being  ;  but  there  was  scriptural  warrant  for  two  natures  in  the  Mes- 
siah of  Judaic  writings.  The  Ebionite  view  that  Iesu  was  son  of  Ioseph  came  at  a 
somewhat  later  period. 

1  Nork,  Worterbuch,  p.  394-5.     Rabbi  Simeon  ben  Iochai,  author  of  some  of  the 
oldest  parts  of  the  Sohar,  lived  in  the  beginning  of  the  2nd  century. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        765 

1  says  :  Out  of  Egypt  I  have  called  rny  sou.  Therefore  Iesu's 
expedition  to  Egypt  iu  Matthew,  ii.  13,  14.  Now  the  same 
attention  which  the  Christian  writers  paid  to  the  supposed 
prophecies  Simon  Magus  paid  to  the  kabalist  tradition  of  the 
Spirit  in  Adam  and  its  change  into  pater  and  mater  in  the  mi- 
uiation  of  the  Logos  proforikos  into  energy  and  action.  The 
Ialkut  Chadash,  fol.  143.  col.  2.  number  54,  under  the  title 
Massiach  (to  Exodus,  xxi.  33)  says :  This  ox  is  Messiah  ben 
Ioseph,  this  ass  Messiah  ben  Daud. — Eisenmenger,  II.  721. 
Hence  Matthew,  xxi.  2,  5;  Isaiah,  liii.  5  (he  was  wounded  for 
our  transgressions)  was  applied  by  the  Jews  to  the  Messiah. — 
Kiscnmenger,  Entdeckt.  Jud  II.  54.  Daniel,  vii.  13,  14,  speaks 
of  One  like  a  Son  of  Man  :  this,  says  R.  Salomon  Iarchi,  is  the 
Messiah. — Eisenm.  II.  756.  The  Sohar  to  Dan.  vii.  13  says  : 
Da  Malcha  Massiacha,  this  is  King  Messiah. — col.  338  Sulzb. 
The  Sohar  to  Daniel,  ii.  44  says  :  In  that  time  of  the  Messiah 
God  will  set  up  a  Kingdom  of  the  heaven.1  The  Midrash 
Thillim  (to  Ps.  lxx.  1)  says  that  the  King  Messiah  is  here 
meant,  of  whom  Isaiah  thought  when  he  said  :  A  rod  shall 
arise  from  the  stem  of  Iesi,  and  a  germ  (Isa.  xi.  1).  But  Mat- 
thew goes  yet  further  and  reads  the  word  germ  (nzr)  a  Naza- 
rene,  which  is  not  the  meaning  of  nezer.  The  doctrine  of  not 
the  earliest  targums  was  that  where  the  name  King  occurs  it 
is  the  Messiah  that  is  meant ;  although  the  first  two  targums 
did  not  carry  this  out  to  the  same  extent  that  the  later  tar- 
gums have  done.  The  Sohar,  however,  is  full  of  the  Messiah. 
Christian  Messianism  is  only  a  misapplication  of  Jewish  Mes- 
sianism.  Rome  in  taking  from  Jewish  gnosis  caught  the  gno- 
sis. With  clouds  of  (the)  heavens  One  like  Bar  Ainos  came, 
this  is  King  Messiah.— The  Sohar  to  4th  Moses,  fol.  85,  col. 
338.  Sulzbach.  The  Sohar  here  comments  on  Daniel,  vii.  13. 
Why  does  Irenaeus  so  often  state  that  the  Gnostics  called  the 
God  "  Man  "  and  his  Son  "  Son  of  the  Man  ?  "  And  why  does 
Matthew  continually  in  the  Messianic  addresses  (oracles)  use 
the  expression  "  the  Son  of  the  Man  ?  "  Sympathy  merely,— 
or  science  ?  Where  did  he  get  his  idea  of  a  Suffering  Messiah, 
except  from  the  Messiah  ben  Ioseph  of  the  Palestine  literature 
that  preceded  the  gospels  ?  The  Messiah  ben  Ioseph  will  be 
killed.— Eisenmenger,  II.  748-751.     He  will  be  killed  in  war. 

1  Nork,  Hebraisch-Chaldiiisch-Rabbin.  Worterbuch,  394. 


766  THE   GHEBERS  OF  HEBRON. 

—ibid.  750 ;  Ialkut  Chadash,  fol.  141.  col.  4.  num.  22 ;  Majene 
Ieshua,  fol.  76.  col.  1. 

The  flaming  sword  of  Divine  Wisdom  (Logou  =  Mind)  ;  for  the  Logos  is  a  very 
quick-moving  and  heated  thing,  and  especially  the  Logos  of  the  Cause,  hecause 
it  passed  by  every  thing  first,  and  is  perceived  by  the  mind  before  all  things, 
aiid  is  visible  in  all  things. — Philo  Judaeus.  de  Cherubim,  9. 

According  to  Simon,1  the  blessed  and  incorruptible  principle  is  hidden  in 
every  one,  so  that  it  exists  potentially  but  not  efficiently  ;  this  is  he  who  has 
stood,  stands  and  WILL  STAND,  having  stood  on  high  in  unbegotten  power, 
standing  below,  having  been  begotten  in  image  in  the  stream  of  waters,"  about 
to  stand  on  high  alongside  the  blessed  Power  without  bounds3  if  he  is  made 
in  the  likeness. — Hippolytus,  p.  248.  ed.  Duncker. 

Here  the  Magus  tells  of  the  "  Standing"  One  "  who  is  the  mo- 
nad from  the  Ain  Soph,  the  monad  from  the  One,  the  Adam 
that  is  extended  and  generates  a  duo.  For  the  monad  is  there 
first,  where  the  Paternal  Monad  subsists.4  The  Father  pro- 
duced the  Intelligible  Sun,  the  Logos,  who,  in  the  Chaldaean 
philosophy,  is  Ia'hoh,  Iao,  Dionysus,  the  Intelligible  Light 
and  Spiritual  Principle  of  life.5  The  Chaldaeans  held  that  the 
Son  is  the  Sun,  Bel-Mithra,  the  Seir-Anpin  or  Short-face,  who 
is  Sun  and  God  of  the  resurrection  of  the  souls,  the  Redeemer, 
Gallus,  Luaios  and  Horns.  The  Genius  of  the  Resurrection  to 
heaven  is  represented  with  a  sickel  or  moon-crescent.  It  is  the 
KapTTi'o-TT??,  the  Horus  of  the  Gn5sis.6  'In  Egyptian  gnosis  we 
have  the  logos  under  several  names. 

This  ever-existing  Logos.  —  Herakleitus. 7 

The  Logos  is  Osiris,8  and  Osiris  is  the  Egyptian  Saviour,9  The 
pomegranate,  which  Adam  (Adonis)  in  Hades  offers  to  Proser- 
pina-Huah  (Hue),  is  full  of  seeds,  the  symbol  of  resurrection 
and  life  of  which  Osiris  is  the  mainspring,  but  Horus  and  Per- 
sephone the  Saviours.     Pythagoras  held  that  One  Mind  (the 

1  Simon  seems  to  have  been  a  follower  or  philosopher  of  the  Logos-doctrine. 
-  Those  dark  waters  in  Hades,  where  the  Black  Osiris  subsists  in  mummy-form, 
with  a  phallus  alive  !  *> 

3  Ain  Soph,  the  Father. 
«  Proclus,  in  Euclid,  27. 

5  Dunlap,  Vestiges  of  the  Spirit-History,  181,  182. 

6  Nork,  Real-W.  II.  98. 

7  Bishop  Hippolytus,  ed.  Duncker  et  Schn.  p.  412.  Ammon  is  the  Demiurgic  Mind, 
proceeding  forth  to  production  ;  the  logos  proforikos. 

8  Plutarch,  de  Iside,  49,  G4. 

'Menard,  Hermes,  pp.  xcii.  199;  Plutarch,  1.  c.  59. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        767 

Logos)  is  diffused  through  all  things,  and  that  our  minds  were 
taken  from  the  universal  divine  Mind.1  Orion,  the  Conqueror 
of  darkness,  rose  ;  and  the  Scorpion  over  it,  that  had  given  the 
death-wound  to  Messiah  in  the  Osirian  mythos,  was  hurled 
into  Hades  by  Orion,  the  Sahur  The  resurrection  of  Osiris 
is  mentioned  in  Plutarch,  de  Isido,  19  ;  "that  his  soul  may  rise 
to  heaven  in  the  disk  of  the  moon." — Records,  iv.  p.  121. 

The  Hebrews  had  dualism  as  their  religion,— Bal  and 
Asherah,  Aden  (Choehmah)  and  Binah  (the  Venah,  Vena, 
Venus,  AphroditG).— 2  Kings,  xxiii.  4,  11,  13 ;  Gen.  ii.  22,  23-25. 
Here  we  have  what  the  Kabalah,  at  a  later  period,  regarded  ;is 
Father  and  Mother.— Dunlap,  Sod,  II.  68,  69,  72-77 ;  Gen.  iii. 
20 ;  Aeschylus,  Seven  vs.  Thebes,  140,  141.  Here  we  have  the 
original  tradition  of  spirit  and  matter  common  to  the  Greeks 
of  Athens,  Anatolia,  and  all  the  Semites,  Jews,  Babylonians, 
Arabs,  Hindus,  etc.  The  advance  from  dualism  to  the  philo- 
sophical position  taken  up  in  the  Hermetic  Writings,  Genesis, 
i.  and  ii.,  is  found  in  the  abstract  idea  (to  ox,  the  ayin  of  the 
Kabalah,  the  "das  Brahman"  of  the  Hindus,  the  No  Thing). 
The  Life  in  the  abstract  is  not  manifested ;  it  is  simple  ab- 
stract existence,  the  nothing,  but  to  on,  what  is !  From  this 
absolute  unit  undeveloped,  at  rest,  inactive,  issues  the  Creat- 
ive Wisdom,  Word,  or  Spirit,  the  Divine  Will  or  Thought, — a 
mere  philosophical  abstraction,  at  first.  This  is  Abelios,  Bel, 
Apollo,  Adam,  Choehmah,  Brahma,  Logos,  Mithra,  Christos, 
— a  power  containing  the  sun  and  moon  as  his  eyes.  Subdi- 
vided, this  manifestation  becomes  the  two-fold  Wisdom,  whose 
feminine  Spiritus  is  revealed  as  Mother  of  the  Gods,  Euah, 
Mother  of  all  that  live,  Binah  (Venah)  the  Original  Mother 
(Venus)  of  our  race,  Astarta,  Beltis,  Sarasvati,  etc.  From  this 
divided  Essence  the  Ebionite  started  ;  but,  inclining*  more  to 
the  Persian  view,  he  (like  Rev.  xx.  2,  3)  develops  the  contrast 
of  the  Good  Principle  against  the  Evil  Principle,  Ahuramasda 
vs.  Ahriman,  Christos  contra  Satan. — Gen.  iii.  14,  22 ;  Ger- 
hard Uhlhorn,  Homilien  und  Recogn.,  185,  187,  199  ;  Matthew, 
xxv.  41.  There  is  then,  according  to  Simon,  the  Blessed  and 
Incorruptible 3  concealed  in  all  force,  not  in  energy  (action) 
which  is  the  Permanent,  has  stood,  will  stand,  Standing  on 

» Cicero,  de  Senectute,  '21  ;  Dunlap,  Spirit-Hist.  333,  338. 
-  Massey,  the  Natural  Genesis,  II.  437. 
3  immortal. 


768  THE   OHEBERS  OF  HEBRON. 

high  (avw)  in  the  Unborn  Force,  has  stood  beneath,  having 
been  born  in  image  in  the  flow  of  the  waters,  will  stand  on 
high  alongside  the  Blessed  Boundless  Dynanris  if  it  should 
have  been  made  a  perfect  image.  —  Hippolytus,  vi.  17. 
Duncker.  This  is  the  scripture  of  the  Word  and  Name  from 
Knowledge  (Epinoia,  Gnosis)  of  the  Great  Power,  the  Unlim- 
ited (here  we  have  the  Time  without  bounds,  Ain  Soph). 
Therefore  it  shall  be  sealed  up,  concealed,  hidden,  lying  in  its 
abode  (Garden  of  Eden?)  where  the  root  of  all  things  has  been 
stablished.  Then  logically  follows  Simon's  Lord  and  Lady 
(Adam  and  Eua,  the  Mother  of  all  life,  the  Kuria) ;  for  the 
Divine  Pneuma  contains  the  two  genders,  pater  and  mater. 
The  River,  then,  going  out  from  Edem  is  divided  into  4  heads, 
4  canals,  i.e.  into  4  perceptions  of  the  bom,  sight,  hearing, 
smell,  taste  and  touch. — Hippol.  vi.  15.  All  things  unborn 
are  in  us  potentially,  but  not  in  energy, — like  grammar  and 
geometry. — Simon  Magus,  vi.  16.  The  Arsenothelus  Dunamis 
(the  Hermaphrodite  Adam  bisexed)  in  the  prior-existent 
Boundless  Power  that  has  neither  beginning  nor  end,  be- 
ing alone  ;  for  the  Thought  (Logos-Epinoia)  in  loneliness 
going  forth  from  this  (Solitary  Limitless  Dunamis)  became 
Two  !  For  He  was  One  Sole,  having  Her  in  himself. — ib.  vi. 
18.  The  Clementine  Homilies  declare  that  Simon  Magus  held 
(besides  a  Highest  God  who  is  different  from  the  Creator)  two 
other  Great  Powers,  the  permanent  Standing  One,  who  is 
Male,  and  a  Female  Power,  the  Kuria,  Mother,  Sophia.  From 
the  Kuria,  two  angels  were  sent  out,  one  to  create  the  world, 
the  other  to  give  the  Law  (to  Moses). — Ulilhorn,  282,  283  ; 
Homily,  xviii.  11,  12.  In  the  pseudo-Clementines,  as  regards 
doctrine,  Simon  merely  represents  the  sect  of  Simonians. — 
Uhlhorn,  290.  The  celebrated  statement  by  Simon  Magus  (in 
regard  to  the  Powers  of  God)  that  he  (Simon)  was  the  Great 
Power  of  the  God  (Acts,  viii.  9,  10)  has  certainly  been  followed 
by  Justin  Martyr,  1st  Apology,  p.  147,  where  he  writes  :  "  The 
First  Power  (Pr5te  Dunamis),  after  the  Father  of  all  and  Lord 
God,  is,  too,  Son  the  Logos."  If  Justin  did  not  copy,  it  was 
because  the  doctrine  of  "  the  Great  Archangel  "  was  well  known 
to  the  Ebionites.  "  The  pneuma,  then,  and  the  Power  which 
is  from  the  God  we  ought  to  consider  no  other  than  the  Logos 
who  is  Firstbegotten  to  the  God." — Justin,  Apol.  I.  p.  148: 
dated  about  156.     Irenaeus  puts  the   activity  of  Markion  at 


THE   GREAT  ARCHANGEL   OF  THE  EBIONITES.        769 

Eome  under  Anicetus  (154-166).— Diet.  Chr.  Biogr.  Ill,  816. 
Justin,  p.  158,  mentions  Markiou  as  'now  continuing  to 
teach.' 

The  great  error  of  Plato  and  all  the  gnostic  philosophers 
was  the  use  of  the  a  priori  method.  We  find  it  in  Babylonian, 
Persian,  Hindu,  Jewish  and  Egyptian  gnosis.  The  Babylo- 
nian and  Jewish  Powers  and  the  doctrine  of  a  primal  Cause 
speaking  its  fiat  by  the  Logos  belonged  to  this  gnosis.  The 
Essenes  could  not  keep  free  from  it,  nor  could  the  Nazoria 
between  the  Jordan  and  Bassora.  The  Jewish  Kabalah  is  full 
of  it.  Simon  Magus  appears  to  have  recognised  a  succession 
of  spiritual  qualities  as  mind-perceived  Intelligences,  and,  like 
the  Babylonian  System,1  the  theory  of  most  ancient  religions, 
and  the  Kabalah,  resorted  to  the  theory  of  a  pater  and  a  mater, 
a  Male  and  a  Female,  united  in  a  divine  Adam,  constant  endur- 
ing power,  the  source  of  energy  and  action, — holding  that  from 
fire  is  the  beginning  of  birth.  Nature  does  present  an  order- 
ly succession  of  times  and  creations,  but  Simon  (like  others), 
recognising  the  phenomenon  of  succession,  applies  it  to  super- 
sensual  phenomena  in  the  sphere  of  primal  causes.  This  is  the 
Jewish  Powers  over  again,  but  in  another  form.  Plato's  theoiy 
of  ideas  and  forms  can  be  dimly  recognised  through  the  forms 
of  Simon's  mind-perceived  intelligences.  For  the  Babylo- 
nian Unknown  Darkness,  the  unit,  the  Kabalist  no-thing,  he 
substitutes  the  one  root  (unseen  power  in  silence). — Gen.  ii.  2, 
23.  Whence  proceed  the  Two  Scions  (germs)  of  all  things,  the 
Lord  (the  Mind  of  all  things,  the  Logos)  and  the  Kuria  (the 
Great  Mother,  Wisdom,  Intelligence).  So  far  as  regards  the 
Two  primal  Germs,  Simon  follows  the  Apason  and  Taautha, 
the  Chockmah  and  Venah,  the  Adonis  and  (Venus,  Original 
Mother  of  our  race,  says  Aesclrylus),  the  famous  Adam  and 
Eua  of  Genesis,  and  the  Pater  and  Mater  of  Semitic  Tradi- 
tion. This  Male-female  is  the  Wisdom  celebrated  in  the 
Book  of  Wisdom.  Responding  one  to  the  other,  these  Two 
constitute  a  yoke  or  conjugation,  and  manifest  the  middle  in- 
terval, not  to  be  comprehended  Air  having  neither  beginning 
nor  end.     And  in  this  is  the  Father  sustaining  all  things  and 

1  Dunlap,  Sod,  II.  88,  89.    Simeon  ben  Tochai  lived  in  the  2nd  century,  after  Jerusa- 
lem was  destroyed.     Franck  says,  in  the  beginning  of  the  2nd  century.     This  suits  the 
period  of  the  Gnostics.     The  Christian  doctrine  is  taken  from  Jewish  doctrine  prior 
to  a.d.  120,  from  their  Messianic  views. 
49 


770  THE   GIIEBERS   OF  HEBRON. 

taking-  care  of  the  things  that  have  beginning  and  termination. 
This  is  the  Standing,  Stood,  Will  Stand,  being  a  hermaphro- 
dite Power  in  the  fore  existing  unlimited  power  which  has  not 
beginning  nor  termination,  being  in  solitariness ;  for  the 
Thought  in  solitude  proceeding  out  of  this  (Power)  became 
Two.  And  he  was  One : l  for  having  Her  in  himself  he  was 
solus  (/aovos),  not  indeed  first,  although  fore-existing,  and  mani- 
fested to  himself  from  himself,  he  became  second.3  But  he  was 
not  called  father  before  she  named  him  father.3  Since  there- 
fore, he  by  himself  producing  himself  manifested  to  himself 
his  own  Intelligentia,  so  too  the  appearing  Intelligentia  did 
not  do,  but  looking  upon  him  hid  the  father  in  herself,  that 
is,  the  Power,  and  (so)  is  Masculo-feminine  Power  and  Intelli- 
gentia (epinoia,  phronesis,  Wisdom),  therefore  they  face  one 
another  (for  Power  does  not  differ  from  Intelligence)  being  a 
unit.4  From  things  on  high  is  discovered  power,  but  from 
what  are  below,  wisdom  is  revealed.  And  thus,  therefore, 
what  appears  from  them,  being  one,  is  found  Two,  a  male-fe- 
male having  the  female  in  himself.  Thus  Mind  is  in  Epinoia 
(Wisdom,  Intelligence),  and  when  separated,  being  a  unit,5  two 
are  discovered. — Hippolytus,  vi.  18.  But  this  is  akin  to  Philo 
and  the  Kabalah,  of  which  last  Munk  said  that  the  New  Testa- 
ment shows  many  traces,  in  the  Evangels  and  Acts  of  the 
Apostles,6  as  do  the  Apokryphal  books  of  the  Old  Testament 
and  the  Talmud. 

In  the  Ialkut  Chadash  fol.  142,  col.  4,  numb.  43  (under  the 
title  Mashiach,  aus  dem  Sonar)  we  find  that  the  Messiah  first 
reveals  himself  in  Galilee.  The  Israelites  will  meet  the  Mes- 
siah ben  Ioseph  who  will  expect  them  there. — The  Pesikta 
sotarta,  fol.  58,  col.  1,  2.  Eisenmenger,  II.  747.  That  Simon 
Magus  the  Samaritan  was  aware  of  the  prophesy  in  Daniel,  ix. 
26  that  "the  Messiah  shall  be  cut  off "  is  obvious.  Matthew 
composed  the  discourses, — Supernatural  Belig.  I.  466  (quotes 
Papias ;  Presbyter  John)  ;  and  they  are  strongly,  doctrinally, 

1  Compare  the  Adam  before  his  rib  was  made  into  the  Great  Mother  of  all. 

2  The  Logos  proforikos. 

s  This  is  the  Kabalah  again.— Dunlap,  S5d,  II.  xix.  21,  24,  25,  66,  68,  69,  72-70, 
105,  119. 

4  Adam  was  represented  with  two  faces. — Sod,  II.  70,  80. 

5  Simon  called  himself  the  Word. — Sod,  II.  67,  69.  These  GnOstics  were  all  based 
on  the  Jewish  Kabalah. 

6  Munk's  Palestine,  p.  520  ;  see  also  Dunlap,  Sod,  II.  92,  93. 


THE   GREAT  ARCHANGEL   OF   THE  EBIONITES.         771 

Esseue.  But  if  our  present  text  of  Matthew  had  stopped  at  the 
AJyia  (the  discourses)  then  there  would  have  been  no  account  of 
the  crucifixion.  Therefore  we  infer  that  the  account  of  the 
crucifixion  is  a  subsequent  later  addition  to  the  Logia.  All 
the  while,  Daniel's  account  of  the  killed  Messiah  and  the  31  es- 
siah  ben  Ioseph  had  stood  as  a  hint  for  the  author  of  Mat- 
thew's Gospel  to  copy.  But  his  work  would  become  more 
exciting-  if  instead  of  a  "cut  off"  Messiah  he  described  one 
crucified^  under  P.  Pilatos.  This  would  claim  a  share  of  the 
interest  still  felt  in  the  events  of  the  year  a.d.  70.  This  would 
involve  the  gradual  const  ruction  of  the  Euangelion  up  to  the 
time  when  '  the  Gospel  according  to  the  Hebrews '  (the  first  <  >f 
the  gospels)  appeared.  This  is  probable.  If  Zachariah,  ix.  9 
suggested  to  the  scribe  the  famous  entry  into  Jerusalem,2  why 
should  not  Daniel,  ix.  26  and  Bev.  xi.  8  (among  other  imperative 
conditions)  have  suggested  the  Crucifixion,  as  the  fall  of  the 
Temple  suggested  the  ideas  in  Matthew,  xxvi.  61,  xxvii.  40?  At 
the  time  when  the  Temple  was  destroyed  the  Messiah  was  born.s 
That  is,  in  their  necessity  they  then  looked  for  him.  The 
Messiah  ben  Ioseph  will  offer  himself  up  and  pour  out  his  soul 
in  death,  and  his  blood  will  be  an  atonement  for  the  People  of 
God. — Eisenmenger,  Entdektes  Judenthum,  part  II.  p.  721  ; 
Schene  luchoth  habberith,  fol.  242.  col.  1.  So,  too,  the  book 
Afkath  rochel  shows  that  there  were  to  be  two  Messiahs  ;  also 
the  book  Menorath  hammaor,  fol.  81.  col.  2.  The  Christian 
authors  had  only  to  go  to  the  Jewish  books  to  get  the  idea  of 
a  suffering  Messiah.  The  old  rabbins  explained  Isaiah  liii.  to 
refer  to  the  Messiah. — Eisenmenger,  II.  715.     Nork  (Art.  Mes- 

1  Staurotheto  sounds  very  strangely  in  a  Jew's  mouth  ;  particularly  as  stoning  was 
customary. — John,  viii.  7  ;  x.  31. 

-  Matth.  xxi.  5;  John,  xii.  15.  Nork  finds  the  prototype  of  Judas's  SO  pieces  of 
silver  ( — Matthew,  xxvii.  3)  in  Zachariah,  xi.  12. 

3  Bodenschatz,  Kirchl.  Verfass.  d.  Juden,  III.  182,  183;  the  book  Nezach  Israel, 
fol.  57.  col.  3.  cap.  50.  First,  Rome  shall  be  destroyed,  and  afterwards  the  Messiah 
shall  come. — ibid.  188  ;  the  book  Zeror  hammor,  fol.  144.  col.  2.  in  der  Parasha  ki  teze  ; 
Abarbanel,  Majene  Jeshuah,  fol.  49.  col.  4.  on  Daniel,  vii.  13.  Rome  shall  be  destroyed 
through  the  Ismaelites  (Persians)  according  to  Abarbanel,  c.  1.  fol.  59.  col.  2.  fol.  76. 
col.  2;  iiber  Jeremiam,  fol.  147.  col.  2.  In  the  Jerusalem  Targum,  Parasha  Bo,  four 
remarkable  nights  are  mentioned  :  In  the  4th  night  when  the  appointed  time  has  come 
for  the  world  to  be  redeemed  and  the  iron  joke  shall  be  broken  then  Moses  will  come 
out  from  the  Desert  and  the  King,  the  Messiah,  out  of  Rome.— Bodenschatz,  III.  101. 
Abarbanel  regarded  the  Romans  and  Christians,  although  having  different  names,  as 
one  people,  having  one  language  (Latin),  and  called  them  Beni  Adoma.— Eisenmenger, 
I.  p.  633. 


772  TIIE  GIIEBEBS  OF  HEBRON. 

sias  *)  says  that  the  Jewish  Tradition  was  that  the  Messiah 
would  first  appear  in  Galilee  as  worker  of  miracles  ( — Sonar, 
I.  fol.  74.  col.  293 ;  Isaiah,  ix.  1,  2  ;  xi.  1) ;  therefore  Iesu  per- 
formed his  first  miracle  in  Cana  of  Galilee — John,  ii.  1 ;  Mat- 
thew, iv.  18,  23.  See  Ialkut  Chadash,  fol.  142  col.  4.  number 
43,  under  the  title  Massiach  aus  dem  Sohar, — Bodenschatz, 
K  Verf.  d.  Iuden,  III.  197.  The  Sohar  to  Zachariah,  xiii.  2 
says  that  sin  will  not  depart  from  the  world  until  the  time 
when  the  Messiah  shall  reveal  himself ; 2  and  Revelation,  xx.  2, 
3,  reveals  the  millennium  in  the  Messiah's  time.  Some  said 
that  Kerinthus  was  a  Chiliast.  The  sixth  sign  of  the  Mes- 
siahs coming-  will  be  the  power  of  Eome  over  the  whole  world. 
Then  the  Messiah  ben  Ioseph  (named  Nehemia  ben  Cushiel) 
will  reveal  himself. — Bodenschatz,  K.  V.  d.  Juden,  III.  192. 
The  Messiah  ben  Ioseph  will  be  killed  in  the  war  of  Gog  and 
Magog  ( — Eisenmenger,  II.  748,  749 ;  Mashmia  jesiia,  fol.  74. 
col.  1.  number  56) ;  and  the  wrath  of  God  is  kindled  thereby. — 
ibid.  fol.  74.  col.  1. 

The  original  basis  of  the  Clementine  Homilies  fights  the 
Gnosis  in  its  chief  forms,  as  the  author  regarded  them,  Simon- 
ism,  Paulinism,  Markionism ;  and  of  this  polemic  scarcely  a 
trace  penetrates  into  the  parts  that;  belong  to  the  rewritten 
work  (the  Clementine  Homilies,  the  Ueberarbeitung) ;  this  last 
has  its  own  field,  it  contends  against  the  heathenism  in  all  its 
forms,  the  learned  (as  Appion  and  the  other  companions  of 
Simon),  the  popular  (the  discourses  in  Tripolis),  the  doctrine 
of  fate,  the  astrology,  etc.  (Faustus),  and  this  tendency  is  en- 
tirely foreign  to  the  original  writing  (the  Urschrift).  Uhlhorn 
next  (pp.  360,  361)  holds  that  the  ideas  in  the  Clementine 
Homily  III  (at  the  end)  concerning  Church -government  and  the 
episcopal  installation  of  Zacchaeus  as  bishop  in  Caesarea  be- 
longed to  the  original  writing,  the  primal  document  of  the 
three.  If  the  first  writing  already  had  the  account  of  the  in- 
stallation of  Zacchaeus  then  to  it  belong  the  episcopal  ideas 
which  are  especially  prominent  in  that  account.  The  person 
who  rewrote  the  first  work  had  less  hierarchical  tendency.  In 
the  other  paragraphs  (or  sections)  the  episcopal  tendencies  are 
very  much  in  the  background. — Uhlhorn,  p.  362.  Uhlhorn,  p. 
435,  dates  the  first  writing  (the  basis  on  which  the  two  follow- 

1  Nork,  Real-Worterbuch,  III.  p.  148. 

2  Nork,  Hebrew-Chald. -Rabbin.   Lexicon,  p.  394. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        773 

iiig  were  composed  as  successive  layers)  after  a.d.  150;  the 
Homilies  after  160  ;  the  Recognitions  after  170  ;  but  all  three 
were  probably  in  existence  201-210,  since  about  230  Origen  has 
either  the  Recognitions  or  a  work  related  to  it.  The  funda- 
mental treatise,  the  Grundschrift,  was  directed  against  the 
Haeresies,  Simonians,  Paulinists,  Markionites.  Therefore  it  is 
dated  after  a.d.  150.  The  Siinonian  system  was  a  form  of  the 
Gnosis  that  contained  very  strong  heathen  elements,  and  Uhl- 
horn  connects  the  Elkasaites  with  the  Essaioi  (Essenes).  The 
Elkasaites  held  the  Jewish  Law  (— Uhlhorn,  p.  396),  were  genu- 
ine Ebionites  and  Nazoria,  had  a  book,  were  Gnostics ;  the  book 
of  Elxai  (in  Uhlhorn's  opinion)  was  the  main  authority  arid  ba- 
sis of  the  Jewchristian  Gnosis,  was  found  by  Epiphanius  (—Uhl- 
horn, pp.  394,  395)  among  the  Ebionites,  Nazorenes,  Nazarenes, 
'  Ossenes  '  (the  Asaia)  or  Sampsaioi,  and  Uhlhorn  392  says  that 
one  could  almost  identify  the  names  Elxai  and  the  Elkasaites 
with  Gnostic  Jewchristianisin.  The  polemic  against  Simon 
culminates  in  the  position  (or  proposition)  that  he  wished  to 
introduce  a  new  heathenism.  The  natural  elements  in  Elka- 
saitism  exhibit  themselves  as  Magic  and  Astrology,  therefore 
Simon  is  fought  as  a  Magician  and  Astrologer.  In  the  polemic 
against  Paul  the  expulsion-process  and  the  acceptance-process 
went  on  side  by  side  ;  they  did  not  (according  to  Uhlhorn)  like 
Paul's  Vision  of  the  Christos,  and  in  opposition  to  it  completed 
the  clear,  sober  Revelation-theory  whose  central  point  is  the 
doctrine  of  '  the  true  prophet.'  Here  to  exclusion  is  added 
adoption  (says  Uhlhorn).  Paul's  universalism  is  opposed 
by  Jewchristianisin,  Peter  becomes  however  Apostle  to  the 
Heathen,  and  the  more  Paul  is  fought  (on  the  one  side)  the 
more  decidedly  (on  the  other  side)  Peter  takes  the  place  of 
Paul.  The  Grundschrift  (the  first  of  these  three  treatises)  con- 
tends against  Simon,  Paul,  and  Markion. — Uhlhorn,  403,  404. 
Therefore  the  Grundschrift  (the  original)  must  be  later  than 
Markion :  and  in  the  attacks  on  the  doctrines  of  Simon  Magus 
he  is  charged  with  views  knoAvn  to  be  Markion's. — Uhlhorn, 
283,  285. 

After  raising  the  question  whether  the  Essaeans  did  not 
have  gndstic  elements  (of  course  they  did  ;  what  is  the  whole 
doctrine  of  divinity  and  the  theory  of  the  Angels  in  heaven 
but  gnosis),  Uhlhorn  recognises  Persian  elements  in  Western 
Asia,  especially  dualist  elements.      These  appear  in  the  Four 


774  THE  OHEBERS  OF  HEBRON. 

Gospels  and  the  Apokalypse.  The  Elkasaites  were  evidently 
Gnostics  and  in  relations  with  the  Nazoria  near  Bassora,  and 
with  the  Ebionites  and  Nazoria  from  the  Dead  Sea,  Moab,  the 
Transjordane,  the  Dekapolis,  Basan,  Iturea,  to  the  Coelesyria 
the  parts  around  Tyre,  Sidon,  Eastern  and  Northern  Syria, 
Edessa,  Nisibis,  and  finally  at  Antioch.  The  Elkasaites  had 
the  formula  in  baptism :  In  the  name  of  the  Great  and  Most 
High  Theos  and  in  the  name  of  the  Great  King-  His  Son. 
They  held  the  Jewish  Law.— Uhlhorn,  395,  396 ;  Philosophu- 
mena,  293.  23 ;  Matthew,  x.  5,  6.  They  were  the  Ebionim  to 
all  intents,  and  the  Nazoria.  Elxai  (if  he  ever  existed)  and  the 
Ebionites  held  that  the  Christos  was  an  Angel. — Uhlhorn,  397 ; 
quotes  Epiphanius,  xxx.  16.  Among-  the  Ebionites  the  Chris- 
tos appears  as  Lord  of  the  Angels,— Uhlhorn,  397,  398  ;  Epiph. 
ibidem.  The  lands  on  the  Dead  Sea  were  the  ancient  seats  of 
Gnostic  Jewchristianism.— Uhlhorn,  401.  The  New  Testament 
and  Josephus  and  Cyril  of  Jerusalem  placed  the  Iessaian 
Nazoria  beyond  the  Jordan,  and  if  never  before,  certainly  after 
Jerusalem  was  in  her  ruins  (c.  70),  it  was  no  place  for  transjor- 
dan  Nazoria  the  '  self-deniers '  of  the  Deserts.  The  three 
Synoptic  Gospels  represent  them  as  on  the  '  Travels '  going 
from  village  to  village  in  the  Holy  Land,  avoiding  the  Samari- 
ans  and  Samaritan  Gnosis.  They  called  themselves  the  '  Broth- 
ers,' healed  the  sick,  and  cast  out  devils.  Their  name  itself 
shows  their  Essaean  affinity,  for  as  Esaias  is  Iesaiah,  and  Ie- 
remiah  is  '  Eremeias,1  so  Iessaean  is  Essaean.  Considering, 
therefore,  the  affinity  subsisting  between  the  Essaians  (Os- 
senes),  Nazorians,  Iessaians,  Ebionites  and  the  Elkasaites,  it 
is  important  to  observe  that  according  to  Eusebius,  H.  E.  VI. 
38,  the  theory  of  the  Elkasaites  rejects  the  apostles  altogether. 
Antiqua  Mater,  p.  101,  says:  'Into  all  the  earth'  there  went 
out  from  Jerusalem  elect  men  (Eusebius  calls  them  apostles)  to 
denounce  the  godless  Haeresis  of  the  Christiani.  The  real 
founders,  it  may  be  inferred,  were  certain  roving  teachers 
called  apostles. — Antiqua  Mater,  43.  The  origin  of  the  con- 
ception of  the  Kingdom  is  traced  especially  to  the  Malkuth 
Shemaim  (or  Elohim)  of  the  Jews,  especially  the  Essenes, 
whose  whole  life  aimed  at  its  realisation. — ibid.  71.  Every 
apostle  that  comes  to  you  shall  remain  but  one  day,  but  if  need 
be  another  day.— ibid.  57  ;  quotes  the  Didache  or  '  Apostles' 
Teaching,'  cap.  11.  3  ff.     This  gives  an  idea  of  the  actual  mis- 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        775 

sionaries  in  the  second  century  ;  and  may  reflect  light  on  the 
Travels  of  the  Iessaians. — Matthew,  x.  1-18. 

It  is  not  remarkable  that  the  Nazoria  of  the  Codex  at  Bas- 
sora  should  claim  John  the  Baptist  as  theirtNazorine  leader, 
should  have  the  full  Gnosis  of  the  Angels  and  many  things  in 
common  with  the  Elkasaites,  Ebionites,  Basileides,  and  not 
follow  the  Gospel  writers  in  accepting-  Iesu  as  their  Chris- 
tos.  Menander  claimed  to  be  Saviour  himself.  Philo  Judaeus 
knows  no  Jesus,  does  not  mention  him,  and  never  heard  of  him. 
Saturninus  had  not  heard  of  Iesu,  as  Irenaeus  does  not  accuse 
him  of  having  any  opinions  in  regard  to  Iesu,  but  only  about 
the  Salvator  and  Christos.  The  Essaians  go  back  to  B.C.  145. 
Therefore  Iesu  could  not  have  been  their  founder,  nor  that  of 
the  Nazorian  Iessaeans.  Perhaps  in  the  time  of  Saturninus 
the  notion  of  a  founder  of  the  Nazorine  sect  of  Iessaeans  had 
not  yet  been  put  forth  ;  perhaps  the  idea  of  any  other  founder 
than  the  Essene  sect  had  not  been  yet  brought  forward.  The 
Clementine  Homily,  I.  15,  distinctly  makes  the  Samaritan 
Simon  (who  in  Irenaeus  precedes  Saturninus,  separated  from 
him  only  by  the  intervening  Menander)  its  main  object  of  at- 
tack. Irenaeus,  too,  points  to  him  as  the  principal  heretic, 
and  so  does  Acts.  Moreover  Irenaeus,  for  a  wonder,  does  not 
charge  either  of  his  first  three  heretics  with  a  knowledge  of  or 
as  even  having  formed  an  opinion  concerning  Iesu, — which  he 
would  not  have  hesitated  to  do  if  they  had  said  anything 
about  him  ;  so  that  we  are  left  to  our  suspicion  that  these 
philosophers  were  he/ore  the  time  when  a  Founder  of  the  sect 
of  Iessaens  (as  worshippers  of  Iesu)  was  first  named.  Every 
city  was  presumed  to  have  had  a  founder,  why  not  a  sect  ? 
The  Pythagoreans  had  their  Pythagoras  ;  why  should  not  the 
Iessaeans  (in  spite  of  their  Essene  origin  and  parentage)  be 
provided,  like  the  Pythagoreans,  with  a  founder  of  their  own 
name,  Iesu  ?  It  is  true  that  Irenaeus  (quoting  expressly  from 
a  suspected  book,  the  Acts  of  the  Apostles,  which  he  ascribes 
to  Luke)  does  once  charge  Simon  Magus  with  a  knowledge  of 
the  name  Iesus ;  but  as  he  relies  on  a  suspected  authority  his 
charge  cannot  well  be  sustained.  Moreover  Irenaeus  claims 
for  Simon  Magus  the  distinction  of  being  the  first  of  the 
Gnostics,  which  cannot  be  true.  When  we  place  the  Clemen- 
tines side  by  side  with  the  Gospel  of  Matthew  and  John's  1st 


770  THE   GHEBERS  OF  HEBRON. 

Epistle,  familiar  signs  meet  our  view,  the  '  Brothers ' '  (dSeX^ot) 
the  similarity  of  the  doctrine  (that  Iesu  is  the  Christos),  and 
that  any  one  who  denies  that  '  Iesu  is  the  Christos '  is  a  liar  ! 
Dating-  Kerinthus  at  about  115-125,  Basileides  at  about  125- 
145,  throwing-  out  the  story  about  Simon  Magus  in  Acts,  admit- 
ting that  Irenaeus  has  changed  the  order  of  succession  in  the 
case  of  Basileides,  whom  he  should  have  placed  after  Kerin- 
thus, then  we  get  a  tolerable  position  for  the  Primal  work,  near 
Justin  Martyr  (c.  155-167)  followed  by  the  Clementina.  Thus 
we  have  a  regular  order  of  succession  and  some  coincidences 
and  resemblances  between  the  Clementina  of  Eastern  Syria 
and  the  Petrine  substratum  of  our  New  Testament  that  give 
promise  that  we  have  struck  a  trail  somewhere  in  the  forest  of 
conditions  preceding  our  Four  Gospels.  Uhlhorn  had  already 
named  Eastern  Syria  as  the  source  of  the  Clementina,  and  we 
have  leaned  towards  Antioch  (Syria,  practically)  rather  than 
Rome  for  the  substratum  and  foundation  on  which  from  150 
to  170  our  three  Synoptics  may  have  been  written.     The  word 

1  Paulus  in  1  Cor.  vi.  1,  6  requires  the  '  Brothers  '  to  litigate  only  before  the  Saints. 
Does  a  '  brother  '  litigate  with  a  '  brother  '  and  this  before  unbelievers  ?  In  Homily 
ii.  33,  Peter  himself  addresses  the  "Brothers."  In  the  Epistle  (forged  document, 
probably)  from  Peter  to  James  (prefixed  to  Dressel's  edition  of  the  Clementine  Homi- 
lies) §  2,  we  find  '  w»''  i.Sek<f>oU  '  meaning  'Our  Brothers; '  in  Matthew,  xxviii.  10  we 
find  '  toi?  aSeXrfrols '  meaning  'the  Brothers.'  When,  therefore,  Eusebius,  ii.  23;  iii. 
20,  speaks  of  James  the  '  Brother  of  the  Lord  '  (quoting  Hegesippus)  it  is  of  little  con- 
sequence what  Eusebius  meant  (as  his  character  for  truth  has  often  been  impeached), 
but  James,  Peter  and  John  were  saints,  apostles,  and  '  brothers '  in  Essenism  ;  Iessa- 
eans,  or  Healers,  who  it  is  assumed,  preached  the  '  Healing' were  Asaya  (Healers, 
Physicians),  themselves  "  Ossenes."  The  Iessene  Monks  performed  cures.  The  term 
Brothers  means  "  Brothers  in  the  order,"  Iessaean  "  Brothers  ;  "  not  brothers  in  the 
flesh,  as  Eusebius  has  it.  To  make  it  mean  that,  it  should  at  least  have  been  written 
aSeA^ois  /iio0.  And  this  is  really  found  in  some  manuscripts ;  but  the  oldest  Ms.,  the 
Sinaitic,  has  no  nov  but  only  tow  aSeA^ois.  But  the  16th  verse  of  chap,  xxviii.  shows 
who  are  meant  by  the  '  Brothers,'  "the  Eleven  disciples  went  into  Galilee"  as  they 
were  ordered.  Then  comes  the  doctrinal  point:  all  power  in  heaven  and  on  earth  ! 
This  the  Iessaian  missionary  apostles  were  to  teach  among  all  nations  ;  but  in  Matthew 
x.  5,  the  twelve  disciples  were  only  to  teach  the  house  of  Israel,  not  going  near  the 
Samaritans,  nor  the  Nations.  Some  difference  !  Antiqua  Mater  says  that  'the  King- 
dom of  God  '  was  an  idea  among  the  Jews.  But  the  missionary  enterprise  of  preaching 
to  all  nations  looks  like  an  addition  to  the  preceding  parts  of  Matthew,  as  time  went 
on  in  the  second  century,  and  the  sect  of  the  Iessaeans  extended  itself  ;  i^-Sdrui  ^  £a<uAei'a 
o-ov  / — Matthew,  vi.  10,  Sinait.  Ms.  The  origin  of  the  conception  of  the  Kingdom  is 
traced  especially  to  the  Malkhut  Shamajim  (or  Elobim)  of  the  Jews,  especially  the  Es- 
senes,  whose  whole  life  aimed  at  its  realisation  and  the  bringing  in  of  the  '  world  to 
come'  Olam  le-ba. — Antiqua  Mater,  71.  The  Essenes  were  required  to  keep  carefully 
the  names  of  the  Angels.  The  Angel-king  and  Saviour-angel  among  the  rest.  This 
was  their  Gnosis. 


THE  GREAT  ARCHANGEL   OF   THE  EBI0N1TEB.        777 

'  apostles '  points  to  Syria  quite  as  well  as  to  Palestine ; 
but  back  of  the  'Apostles'  stood  the  Jordan  Ebionim  and 
transjordan  Nazoiia.  The  entire  leg-end  of  Simon  Magus  and 
Peter  seems  to  be  mere  legend  no  matter  where  we  meet  it, 
whether  in  Irenaeus,  Hippolytus,  or  as  given  in  Uhlhorn,  p. 
55.  Simon's  supposed  statue  in  the  island  of  the  Tiber  turned 
out  to  be  the  statue  of  Semo  Sancus,  not  of  Simon  the  Gittite. 
But  that  the  Clementine  Homilies  are  contending  against  the 
doctrines  and  influence  of  Simon  Magus  is  as  evident  as  that 
'  Acts '  is  hostile  to  Simon.  The  Iessaeans  could  no  more  agree 
with  the  Simonians  than  with  the  Kerinthians  or  any  other 
contemporaneous  Gnostic  sect.  The  ambition  of  the  Eastern 
Iessaeans  was  fortified  by  the  progress  in  the  West  of  their  es- 
pecial form  of  Christianism.  All  three  (the  writing  Klemen- 
tia,  Kedrenus,  Glycas)  claim  to  know  not  merely  of  a  contest 
of  Peter  with  Simon  in  Syria  but  also  in  Rome,  and  combine 
both  accounts  together.— Uhlhorn,  pp.  55,  57.  The  Clemen- 
tina contain  not  the  least  trace  of  a  Letter  of  Peter. — ibid.  57, 
105.  The  Clementina  corresponded  to  the  orthodoxy  of  their 
time. — ibid.  58.  The  Clementina  did  not  attack  Simon  Magus 
for  less  than  a  motive,  and  they  contain  the  remains  of  some 
great  man  !  If  the  Apokalypse  does  not  know  the  names  of  the 
12  apostles,  cannot  mention  the  name  of  one  of  them,  then 
Peter  and  James  (Gal.  i.  18,  19)  are  hypothetical,  fictitious  im- 
personations of  episcopacy  and  ambition.  If  Romans,  vi.  15- 
23  indicates  the  passing  over  from  the  stage  of  the  Homilies 
to  the  status  of  Grace  in  Christianism,  has  not  the  Recogni- 
tions already  taken  this  step  ?  As  the  Gnostics  were  extrem- 
ists who  gave  up  the  world  and  flesh  for  the  spirit,  it  was  in 
keeping  that  they  should  teach  the  doctrine  of  the  crucifixion 
of  the  flesh.  The  Apokalypse  knows  of  angels  sent  to  carry 
tidings  ;  and  the  word  apostoloi  means  those  '  sent  out '  for 
the  purpose.  The  Homilies  were  composed  with  care  (worked 
over)  to  remove  what  was  heretical  and  to  conform  the  pro- 
duction to  orthodoxy.  The  section  that  Kedrenus  preserves 
gives  further  explanation  how  that  happened. — Uhlhorn,  58,  59. 
The  Homilies  quote  from  Matthew,  Mark,  Luke  and  John. — 
ibid.  119-122.  The  Clementine  Homilies  maintain  the  battle 
against  Simon  Magus  by  disputation. — Uhlhorn,  p.  344.  This  is 
the  same  position  as  that  of  Irenaeus,  Hippolytus  and  Epipha- 
nius  towards  Simon  Magus  and  his  successors,  as  they  stand  in 


778  THE  GHEBERS  OF  HEBRON. 

Irenaeus.  The  Disputation  is  from  the  beginning-  laid  down 
as  the  main  thing-. — ibid.  347.  Irenaeus,  too,  begins  the  suc- 
cession with  Simon  Magus.  It  is  the  fight  of  Episcopacy 
against  the  Gnostics. — Philipp.  i.  1  ;  1  Timothy,  iii.  1-7  ;  iv. 
3  ;  Titus,  i.  7  ;  1  Peter,  ii.  25.  There  was  used  in  the  Clementine 
Homilies  an  'original  writing'  containing  disputations  with 
Simon  Magus.— Uhlhorn,  p.  357,  359.  A  battle  against  Simon 
and  against  the  Gnosis  implies  a  very  different  status  from 
the  preaching  of  a  Crucified  Christos. 

Daniel,  i.  shows  that  it  was  brought  out  in  a  Nazorene 
period  ;  the  Essenes  existed  in  B.C.  145.  After  the  Book  of 
Daniel  was  written,  the  institutions  ascribed  to  Moses  (Mase, 
Masses)  were  common  to  the  Pharisees  and  Asaia  (Asaya, 
Essaioi,  Essenes).  Thus  Mosaicism  was  the  heritage  of  Phoe- 
nicians, Samaritans,  Jews,  Essenes,  Iessaioi  and  Ebionites. 
The  Pharisees  and  Ebionites  did  not  agree.  The  Ebionites 
(baptised  in  Essenist  theories)  widened  the  breach,  as  the 
Gospel  of  Matthew  xv.  1,  3,  shows,  in  the  second  century. 
Philonism  and  Messianism  caused  Patripassionism.  The  Jew- 
ish speculation  in  the  '  Psalms  of  Solomon,'  the  Prophets  (par- 
ticularly Micah,  v.  2),  Proverbs,  viii.  30,  Philo's  Logos  and 
Angel-King  had  to  terminate  in  the  Malka  Messiacha  (the  Mes- 
siah-King) of  the  Sohar,  Matthew,  xi.  22,  xiii.  12,  xvi.  16,  xxi. 
5,  xxv.  34,  40,  and  the  incarnation  of  the  Logos  or  Angel-King. 
The  '  Gospel  according  to  the  Hebrews '  and  the  Gospel  of 
Matthew  expressed  the  views  of  a  part  of  the  Ebionites  and 
Nazorenes,  and  an  advance  was  made  from  Messianism  to  the 
idea  (founded  on  the  expectation  of  an  Anointed  Iessaian,  the 
Son  of  Dauid)  of  a  Iesu,  as  founder  of  the  Iessaians  and 
the  Divine  Teacher  of  the  Ebionim  and  Nazoraians.  Thus  we 
have  reached  the  idea  of  the  Representative  of  Philo's  to  on 
and  the  Kabalist  Ain  (Ayin)  incarnated  in  a  man  the  (mythic) 
founder  of  the  "  Iessaeans  "  or  Ebionites.  Hence  we  had  to 
expect  the  Essenism  of  the  5th,  6th,  7th,  10th,  and  19th  chap- 
ters of  Matthew.  The  i,  in  Iessaian  (Iessene),  is  recovered  in 
Iasomai,  Iesomai,  Iaso, — to  cure,  to  heal.  Messianism  is  Ori- 
ental. The  New  Testament  is  Greek  Christianity.  Justin os, 
A  polios,  Paulus  are  Greek  names.1  After  the  appearance  of 
the  Messiah  the  Heathen  Powers  will  assemble  for  a  last  at- 

1  Greeks  had  been  in  the  orient  over  400  years.  It  was  time  for  them  to  come  out 
with  what  they  had  there  acquired. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        779 

tack  upon  him.  This  expectation  was  also  indicated  in  Old 
Testament  passages,  particularly  in  Daniel,  xi.  6,  27.  Most 
clearly  is  it  spoken  out  in  Orac.  Sibyll.  III.  663  sqq.  and  IV. 
Esra,  xiii.  33  ft". ;  see  Henoch  xc.  16.  It  is  often  assumed  that 
this  last  attack  follows  under  the  lead  of  a  Chief  Opponent  of 
the  Messiah,  an  Antichristos  (the  name  in  the  N.  T.  epistles  of 
John,  I.  ii.  18,  22  ;  iv.  3 ;  II.  vii.  see  Apoc.  Baruch.  c.  40  ;  2 
Thess.  ii. ;  Eev.  xiii.).— Schiirer,  II.  p.  448  ;  Drummond,  Jewish 
Messiah,  pp.  296-308.  In  late  Eabbinical  sources  he  is  called 
Armillus.— Schurer,  p.  448 ;  Nork,  Bibl.  Mythol.  II.  192. 

Behold  thy  King  comes  to  thee,  just  and  saved  is  he.— Zachariah,  ix.  9; 
Matth.  xxi.  5. 

Salvation  is  for  Iahoh  (to  give). — Jonah,  ii.  9. 

Here  we  distinctly  have  Christianism  (i.e.  Iessaian  Messian- 
ism)  among-  the  Jews  before  a.d.  100.  In  the  first  part  of  the 
second  century  of  our  era,  perhaps  three  men  were  called 
Messiah  :  Simon  Magus,  Dositheus  the  Samaritan  Heresiarch, 
and  Iudah  the  Galilean.— Nork,  Bibl.  Mythol.,  II.  39,  205; 
Origen,  25th  Orat.  on  Luke.  See  Matthew,  xxiv.  5,  6,  7.  Gno- 
sis was  in  India  and  on  the  Jordan  ;  but  in  Samaria  also. 
The  Samaritan  Simon  Magus  could  appeal  to  Deuteronomy, 
xxxiii.  16  as  being  a  son  of  Ioseph  the  Nazer.  The  Christian 
party  charge  that  he  claimed  to  be  the  Primal  Power  of  the 
God, — the  Great  Power,  and  to  have  been  born  of  a  virgin 
(compare  Isaiah,  vii.  14).— Nork,  II.  65,  66,  205.  The  Sohar  to 
( J-enesis,  fol.  15,  says  that  the  Messiah  will  come  at  the  end  of  the 
Sixth  Day. — Nork,  II.  168.  The  Hidden  Wisdom  was  present 
in  the  Kabalah-Tradition  to  add  to  and  explain  Holy  Writ. 
Daniel,  Isaiah,  the  Targum  of  Jonathan  to  Isaiah,  xi.  4,  the 
Bereshith  Rabba  to  Genesis,  i.  4,  the  Sohar  to  Genesis,  fol. 
291,  the  Pesikta  Rabbathi  fol.  23.  d  (Nork,  II.  34,  42,  76)  the 
Apokalypse  of  Baruch,  iv.  43  and  Deuteronomy  xviii.  18  proph- 
esy the  Coming  of  the  Messiah,  Prophet,  Iesua  (a  Saviour). 
The  reign  of  Mine  Anointed  shall  endure  forever.1 — Baruch, 
iv.  43. 

Like  Iudah  the  Galilean,  Iesous  Barabbas  rebelled  against 
the  power  of  Borne.     Matthew's  Iesoua  was  a  Galilean.     Mat- 

1  This  was  written  after  the  destruction  of  Jerusalem  in  the  last  part  of  the  first 
century. — Schiirer,  II.  (544.  In  the  last  year  of  Trajan  A.D.  117  according  to  Renan.— 
Drummond,  p.  392. 


780  THE  GHEBERS  OF  HEBRON. 

thew,  xxviii.  13, 15,  19  shows  that  his  Gospel  was  written  at  a 
late  Ebionite  period.  The  Clementine  Recognitions,  I.  34,  re- 
late that  the  Samaritans  rightly  expected  One  Prophet  ac- 
cording to  the  predictions  of  Moses  (Deut.  xviii.  15, 18  ;  xxxiii. 
16)  but  were  hindered  by  Dositheus  from  believing  that  Iesu 
was  the  one.  In  some  way  Samaria  had  her  opinions  or  hae- 
resies  !  Simon  Magus  was  a  Samaritan.  What  he  is  supposed 
to  have  said  of  himself  about  being  virgin-born  Matthew  says 
of  his  Messiah.  Simon  called  himself  the  Great  Power  of  the 
God,  who  am  eternal  and  without  beginning. — Nork,  II.  205  ; 
Clem.  Recognitions,  II.  9.  But  John  viii.  58,  xvii.  5,  says  of 
Iesu  "  Before  Abrahm  was  I  am."  If  there  had  been  a  Gospel 
written  by  an  Apostle  of  Iesu,  there  would  have  been  no  call  for 
any  other  gospel.  Luke  says  there  were  many  gospels  of  the 
Messiah.  Gfriirer  held  that  a  Messiah  '  born  of  a  virgin  '  was 
exactly  in  accord  with  the  Essene  idea  that  marriage  was  de- 
filement of  the  spirit.  So  Philo's  Therapeutae  held.  And  the 
Iessaean-Ebionite,  according  to  Matthew,  may  have  inclined 
to  favor  this  opinion  in  the  Messiah's  case.  At  any  rate,  the 
Septuagint  Isaiah,  vii.  14  favors  this  view  of  the  Essene-Ebion- 
ite-Antipharisee-Nazoraian  in  the  middle  of  the  Second  Cen- 
tury. Matthew,  x.  5,  xv.  24-26  is  Ebionite  ;  but  in  xxiv.  14, 
xxviii.  19,  he  broadens  out  to  universalism,  like  "  Paulus ; " 
only  he  avoids  the  question  of  circumcision  that  "  Paulus " 
boldly  grasps.  Consequently  Matthew  descends  from  the 
fence  between  the  stricter  Judaist  Ebionite  and  the  later 
Ebionites.  In  Matthew,  xxv.  31,  34,  we  find  the  Angel-King  of 
the  Ebionites,  the  Messiah-King  of  psalm  ii.,  and  the  full 
Philonian  Logos  of  the  Malka  Massicha  in  Matth.  xxviii.  19. 
The  Ebionite-Christian  had  not  forgotten  the  Jewish  Kabalah. 
But  Matthew,  whether  of  his  own  accord  or  by  the  aid  of  the 
later  Church,  happily  contrived  to  let  alone  the  dangerous 
subject  of  circumcision. 

In  India  we  find  the  logical  symbolism  of  the  Almighty  Sun 
looking  out  from  the  triangle.  In  the  Apokalypse  the  sun  is  the 
body  of  the  Good  Power.— Plutarch,  de  Iside,  51 ;  psalm,  xix. 
Arabic,  Greek,  and  Vulgate  versions.  A  The  status  of  the 
Gnostic  mystic  theokrasia  is  in  the  /  0\  equilateral  tri- 
angle.1—Plutarch,  de  Iside,  30,  76;  [_ \  Rev.xi.15;  John, 

1  The  Pyramid  of  Kneph,  or  Osiris.  The  Sphinx  is  the  Divine  Power,  Herakles, 
the  emblem  of  the  Sun.     Orion  belongs  to  Horus,  but  the  Bear  to  Typhon  !     Then 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        781 

x.  30 ;  v.  36.  It  expresses  the  conjunction  of  the  "  Lord  and 
the  Lamb,"  "  I  and  the  Father  are  one,"  "  the  unit  (ayin)  and 
the  Logos,"  "  The  First  and  Second  God,"  "  Bel-Saturn  and 
his  Anointed  the  Logos-Sun,"  "  The  Lord  and  the  "Word," 
Saturn  and  the  Sol  in  Aries.  Hence,  in  Winter,  the  Lamb  is 
Slain  ;  after  the  March  equinox  the  Slain  King  that  was  dead 
is  living  again,  for  he  has  the  keys  of  the  death  and  the  Hades. 
— Rev.  i.  18.  This  gnosis  in  Revelation  xi.  15  naturally  pre- 
ceded the  era  of  Matthew  and  the  gospels  (of  all  sorts),  for,  as 
we  see,  not  yet  has  mention  been  made  of  the  man  Iesus.  But 
after  the  narrative  of  the  4  Gospels  was  put  forth  it  was  only 
the  work  of  a  stroke  of  the  pen  to  change  the  typology  of 
Messianism  into  a  connection  with  the  Evangelical  Narrative, 
the  Christian  hieros  logos.  Those  who  do  not  learn  to  hear 
correctly  the  names  are  easily  deceived  in  the  things !  The 
hieros  logos  is  the  holy  narrative.  Since  the  theology  of  the 
Ohaldaean  Powers  was  abroad  Simon  Magus  began  with  a  con- 
ception of  infinite  fire,  which  so  exactly  squared  with  Gheber 
notions  in  Genesis  (Ash  and  Ashah,  Asar  and  Issa)  as  to  arouse 
all  the  jealousy  of  which  the  Christian  politicians  were  capable. 
If  the  Samaritans  had  a  different  idea  of  the  Messiah  from 
that  entertained  by  the  Jews  the  direction  not  to  visit  the 
Samaritans  might  perhaps  be  understood. — Matthew,  x.  5. 
John,  iv.  25 ;  Epiphanius  contra  Ebion.  Haer.  xxx.  1.  The 
Apokalypse  had  no  Crucifixion  to  bring  forward.  Matthew, 
on  the  other  hand  had  to  prove  a  Crucifixion,  therefore  he 
brings  forward  an  Elias  in  the  shape  of  John  the  Baptist,  who 
was  already  dead,  and  could  not  testify.  The  Gospels  had  to 
prove  the  Messiah's  appearance,  before  they  could  testify  to  his 
parables,  miracles,  doctrine,  and  Crucifixion.  Messianism  ex- 
pected the  Messiah  in  the  Old  Testament.  Elchasai  (Elxai) 
wrote  about  his  expected  Coming,  in  the  reign  of  Trajan.  The 
Revelation  of  John  expected  his  Coming.     Justin  argues  from 

Horns  returns  from  Hades  ;  Osiris  too  from  Hades  joins  Horns  in  fighting  the  Devil. — 
De  Iside,  19.  The  use  of  the  pyramid  (the  Great  Triangle)  for  the  sepulchre  of  the 
Sol  Saturnus  made  it  come  into  general  use  for  the  burial  of  the  Great  Priests  or  Kings 
of  Memphis.  There  were  many  sepulchres  of  Osiris  in  Egypt,  but  the  body  lies  in 
Bousiris,  his  native  land. — De  Iside,  21.  Isis  came  out  of  Phoenicia,  and  with  her  the 
Osiris-religion,  the  worship  of  Asar,  Asari,  Asarel,  and  Israel.  The  emigrants  into  the 
Delta  never  forgot  the  Highplaces  of  Bal  (Bol).  Balam  kept  up  the  7  altars  of  the 
Chal  laean  Sabaoth. — 2  Kings,  xxiii.  5.  How  he  would  have  enjoyed  reading  Rev.  i. 
13,  16,  v.  6.  Balam's  name  was  probably  written  in  the  2nd  century  B.C.  under  the 
Makkabees  or  their  successors. — Numbers,  xxiii.  1. 


782  THE  GHEBERS  OF  HEBRON. 

the  Old  Testament  that  he  had  come,  quotes  from  his  addresses 
to  the  people.  But  the  Ebionites  joined  to  Elxai  declared  the 
Christos  a  manlike  figure  unseen  by  men,  and  ninety-six  thou- 
sand paces  in  length. — Epiphanius,  Haer.  xxx.  5,  17.  This 
was  Elxai's  view. — ib.  xxx.  17.  Now  if  in  Trajan's  reign  (98-117) 
the  Christos  was  so  very  tall,  and  unseen  by  men,  what  becomes 
of  St.  Matthew's  particular  account !  How  came  the  prophet 
Elxai  to  think  the  Christos  of  that  particular  height  in  a.d.  97- 
100,  if  Iesu  in  a.d.  30  taught  in  all  the  synagogues  of  Galilee  % 
— Matth.  iv.  23.  Notwithstanding  the  different  opinions  in  re- 
gard to  the  date  of  such  Apokalypses  as  the  Third  Sibyl,  the 
Book  of  Henoch,1  and  the  Fourth  Esra,  the  earlier  they  are, 
the  more  they  prove,  and  are  so  much  the  better  for  our  pur- 
pose. Christianism  may  be  late  perhaps  ;  but  we  find  a  line 
of  Messianic 2  revelations  (prophecies)  extending  from  Ezekiel, 
xxxiv.  23,  24  (1  Sam.  xvi.  13),  Micah,  v.  2,  Daniel,  vii.  13,  14,  26, 
down  through  the  targums  of  Onkelos  and  Jonathan  ben  Usiel 
and  to  the  Jewish  dogmas  in  the  earliest  parts  of  the  Sohar. 
The  Sohar's  Messianism  comes  down  from  the  beginning  of 
the  second  century  of  the  Christian  era.  The  Apokalypses  3 
follow  the  prophet  Daniel,  and  their  doctrine  regarding  the 
Son  of  God,  as  the  Anointed  King,  is  confirmed  by  psalm  ii., 
Philo  Judaeus,4  and  the  Sohar.  So  that  the  Christianism 
(apart  from  the  Essaism)  of  a  portion  of  the  Ebionites  sprung 
out  of  a  genuine  Persian  and  Jewish  basis  (in  some  degree 

1  The  Oldest  part  of  the  Henoch-book  dates  B.C.  130-100.— Schurer,  II.  624.  Parts 
were  written  by  a  later  author  posterior  to  b.  c.  40-38,  at  the  earliest,  in  the  time  of 
Herod.  The  idea  of  the  Messiah  there  given  is  completely  intelligible  from  Jewish  ante- 
cedents (Pramissen).  No  Christian  Anonymus  would  have  avoided  every  allusion  to  the 
person  Iesu.  It  is  more  probably  pre-christian. — Schiirer,  II.  625,  626.  Matthew,  xvi. 
13,  16,  is  much  like  Mark,  viii.  27,  Luke,  ix.  18,  and  injects  the  Gnostic  expression  "  The 
Son  of  the  Man."  See  ibid.  626.  The  Assumptio  Mosis  was  written  soon  after  the 
Varus-War  (B.C.  4),  written  in  the  first  part  of  the  reigns  of  Herod's  sons  Philippus  and 
Antipas.— Schurer,  II.  634,  635.  "The  reign  of  mine  Anointed  will  last  forever.'' — 
The  Apokalypse  of  Baruch,  38-40.  This  was  written  probably  not  long  after  A.D.  70. 
—Schurer,  II.  642,  644.     The  Apokalypse  of  Esra  was  written  a.d.  81-96.— ib.  II.  657. 

"  The  psalms  are  Pharisee-Jewish  ;  in  opposition  to  the  unrighteous  kingdom  of  the 
Hasmonians  that  Pompey  has  overthrown  the  author  confidently  hopes  for  the  Mes- 
sianic King  of  Dauid's  house. — Schurer,  II.  591  ;  ps.  xvii.  1,  5,  23-51  ;  xviii.  6-10.  See 
vii.  9  ;  xi.  Thy  King  comes  to  thee,  just  and  saving,  mild  and  riding  on  an  ass. — 
Zachariah,  ix.  9. 

3  Zachariah  is  apokalyptic ;  and  the  Sabian  Sun  with  Seven  Eyes  appears  as  in  Rev. 
i.  — Zach.  iii.  9 ;  iv.  10 ;  vi.  12,  13  ;  ix.  9.  So  the  Chaldean  Deity  stands  on  a  lion,  sur- 
rounded by  Seven  Stars. — Layard,  Bab.  and  Nin.,  154,  155. 

4  The  Angel  Lord,  appears  as  Saviour  Angel  in  Isaiah,  lxiii.  9  ;  Zachariah,  i.  12. 


TEE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        7S3 

related  to  a  similar  doctrine  of  the  Sou  of  God  mentioned  in 
the  scripture  of  Hermes  in  Egypt),  which,  like  a  lost  Messi- 
anic continent,  lay  between  the  Old  World  of  the  Jewish  Gno- 
sis and  the  New  World  of  Ebionite  Christianism  (Nazarene 
Gnosis).  These  prophetic  Apokalypses  may  be  regarded  as 
ex  parte  continuations  of  the  Jewish  Prophetical  Writings,  and 
heli)  to  reveal  the  character  of  a  lost  period  in  Jewish  history, 
partly  filling  up  the  space  between  the  Old  Testament  and 
the  New,  in  which  the  feeling  of  the  Jews  was  so  strong  against 
the  Greeks,1  and  the  followers  of  Simon  Magus  became  the 
active  representatives  of  Samaritan-  as  contradistinguished 
from  Jewish  gnosis.  He  who  holds  fast  to  the  preexistence  of 
Christ  cannot  believe  that  the  Son  of  God  has  first  come  into 
existence  through  the  action  of  the  Holy  Pneuma  in  the  virgin, 
and  he  who  believes  in  this  coming  into  being  through  the 
Holy  Pneuma  thereby  gives  up  the  preexistence  in  the  reality. 
Where  is  the  right  so  to  defend  the  Dogma  of  the  virginal 
birth  as  to  omit  to  defend  the  preexistence  ?  With  that 
miracle  a  historical  fact  is  asserted,  and  it  has  got  to  be  sub- 
mitted to  historical  criticism. — Harnack,  Ant  wort,  1892.  p.  18. 
There  were  Ebionites  that  affirmed  and  those  that  denied  the 
miraculous  birth  of  Iesus. — Origen  and  Eusebius. 

Some  gnostics  supposed  that  the  logos  was  enveloped  in 
the  man  who  has  lived,  but  that  only  the  man  is  born,  has 
suffered  and  is  dead,  and  not  the  Logos.  The  Hellenists  (ac- 
cording to  Clemens  Al.  I.  1,  5.  Potter,  p.  333)  could  not  under- 
stand literally  a  Son  of  God  clothing  himself  with  flesh,  born 
of  a  virgin,  then  dead  and  returned  to  life. — Havet,  III.  p.  431. 
Kerinthus  resided  at  Antioch,  followed  Saturninus,  and  be- 
lieved in  the  Saviour  Christos.  Havet's  description  seems  to 
fit  him  perfectly  ;  only  Irenaeus,  I.  xxv.  charges  that  Kerinthus 
held  that  the  Christos  in  the  man  announced  the  Unknown 
Father  and  performed  miracles.     But  the  '  JJnhnown  Father' 

i  Zachar.  ix.  9,  13  ;  xiv.  3,  4,  0, 11,  14,  16;  Malachi.  iii.  1  ;  Rev.  xxii.  15. 

2  Compare  Amos,  iii.  12;  iv.  1.  The  city  Samaria  was  Hellenist,  having  a  colony 
of  Macedonians. — Schiirer,  cd.  ISSfl,  part  II.  pp.  10,  43.  Justin  Martyr  was  not  Jew- 
ish ;  but  he  came  from  nearSichem  in  Samaria.  He  argues  against  Moses  and  Judaism. 
He  seems  filled  with  the  doctrine  of  a  Crucified  Messiah.  The  Messiah  will  die. — 
Daniel,  ix.  '2(*>.  The  Messiah  ben  Joseph  has  partly  a  Samaritan  aspect,  since  the  Jews 
have  the  contrary  expression  Messiali  ben  Daud.  If  Philo  had  known  that  his  Divine 
Logos  was  represented  in  a  human  form  and  crucified,  he  could  not  have  avoided  taking 
some  notice  of  it.  The  inference  is  that  Messianism  had  not  yet  got  beyond  belief  in 
an  expected  Jewish  Messiah  in  Philo's  time. 


784  THE  GHEBERS  OF  HEBRON. 

belongs  to  the  systems  of  Kerdon  and  Markion.  This  puts 
Kerinthus  about  the  time  of  the  haeretical  Ebionites.  Since, 
however,  Isaiah,  liii.  8,  9,  10,  was  understood  by  the  Jews  to 
foretell  the  destruction  and  resurrection  of  the  Messiah  and 
Daniel,  ix.  26  was  interpreted  in  a  similar  way,  Kerinthus, 
adhering  to  the  Law  in  part,  was  probably  informed  of  these 
interpretations.  Of  course,  then,  as  neither  Isaiah,  liii.  nor 
Daniel,  ix.  nor  the  Apokalypse  mention  the  man  Iesus,  it  was 
possible  for  Kerinthus  not  to  have  known  about  the  Virginal 
Birth  or  the  name  Iesus ;  whether  he  lived  about  125  or  later. 
If  Saturninus  is  dated  about  a.d.  130,  Irenaeus  first  mentions 
Kerinthus  three  chapters  later.  So  that  we  must  place  Kerin- 
thus not  earlier  than  135, — at  least  prior  to  the  doctrinal  birth 
from  a  virgin  (in  the  Gospels).  This  lends  a  doubt  as  to  the 
order  and  plan  of  Irenaeus. 

In  the  Book  of  Daniel  the  Jeivish  Messiah  is  killed,  not 
crucified.  He  is  later  represented  as  a  beggar  sitting  at  the 
gates  of  Rome.  The  Jeivish  Messiah  is  neither  Essene,  nor 
Iessaian,  nor  born  of  a  virgin,  nor  in  the  army  of  Judas  the 
Galilean,  nor  in  the  band  of  Iesous  Barabbas,  nor  tried  before 
Pilate.  Nor  does  he  teach  Essene  dogmas,  or  deliver  oracles 
or  parables,  or  take  the  side  of  Caesar.  This  belongs  to  the 
story  in  the  Christian  Gospels.  The  Jewish  Messiah  was  to  be 
a  Warrior,  not  a  Healer.  He  was  either  a  God  or  a  man  or  a 
Savior  Angel,  or  Philo's  Logos,  according  as  people  might 
happen  to  think.  The  Christian  Messiah  was  both  God  and 
man.  The  Jewish  Messiah  appears  in  the  Sohar  and  in  psalm 
ii.  as  the  King  of  the  Angels.  So  he  does  in  Matthew,  iv.  11, 
xxv.  34 ;  Luke,  ix.  26.  The  Jewish  Messiah  is  Son  of  Dauid. 
So  is  the  Christian  Messiah ;  Matthew  and  Luke  are  careful 
to  give  a  genealogy  showing  him  to  be  descended  from  Dauid. 
But  Matthew  gives  him  a  father,  mother,  brothers,  sisters  and 
disciples.  Further  Matthew  agrees  with  two  little  books  the 
Apocryphal  Evangel  of  the  Infancy  and  the  Protevangelium 
Jacobi.  Matthew,  iv.  15,  like  the  Sohar,  lets  the  Messiah 
appear  in  Galilee,  starting  with  the  Jewish  theory;  but  he 
changes  the  whole  character  of  the  Jewish  Messiah  as  he  pro- 
ceeds with  his  narrative.  Matthew,  v.,  vi.,  vii.,  x.  chapters, 
turns  the  Jewish  Messiah  at  once  into  a  Iessaian.1     He  is  no 

>  Epiphanius,  I.  120;  Matthew,  x.  6,  16-22;  xxiii.  15,  23,  25,  27.  They  are  the 
persecuted  Nazorenes  and  Ebionites,  in  the  tran^jordan  districts,  and  perhaps  at  Pella. 
— Acts,  xxii.  6.     They  were  Nabatheans. — Jervis,  380;  Dnnlap,  Sod,  II.  12. 


THE  GREAT  ARCHANGEL   OF   TUE  EBIONITES.        7S5 

longer  the  Jewish  Messiah  but  a  Nazarene  Healer,  an  entirely 
different  creation, — notwithstanding-  the  references  to  the  Old 
Testament.  When  Jerusalem  fell  "  it  seemed  only  a  question 
of  time  when  the  priests  should  again  be  able  to  resume  their 
service." — Schiirer,  I.  550,  555 ;  so  Acts,  i.  0.  Into  the  in- 
heritance of  the  Saddukees  and  Priests  came  the  Pharisees  and 
Rabbins. — Schiirer,  I.  551.  This  explains  the  hostility  of  the 
Iessaians  towards  the  Pharisees.1 — Matthew,  iii.  7  ;  v.  20,32,  34, 

1  The  Pharisees  continued  to  be  always  the  ruling  power,  having  the  masses  on 
their  side. — Schiirer,  II.  336.  But  the  Iessaians  were  opposed  to  the  sect.  The  scribes 
and  Pharisees  sat  on  the  seat  of  Moses.  Therefore  everything  that  they  may  have  told 
you  (to  do)  do  it ;  but  do  not  according  to  their  works,  for  they  talk  but  don't  act. — 
Matthew,  xxiii.  2-5.  This  speech  belongs  to  a  period  posterior  to  a.d.  135,  when  the 
Pharisees  had  been  cowed  by  Hadrian !  If  they  had  not  been,  it  would  not  have  been 
safe  for  a  Iessaean  or  Nazorene  to  have  said  such  things  against  them.  And  no  one 
could  have  said  them  in  a.d.  32.  This  rather  raises  the  question,  in  the  case  of 
Matthew,  xxiii.  1,  who  did  say  it.  For  what  Matthew  may  have  said  after  Barco- 
cheba  was  killed  could  hardly  have  been  said  a  century  earlier.  The  word  sat  im- 
plies that  they  did  not  continue  to  sit  any  longer  in  Moses'  seat  in  the  time  when 
Matthew  wrote.  At  any  rate,  whether  Barcocheba  killed  the  Nazorenes  or  not, 
Matthew,  xxiii.  15,  25,  27,  is  a  bitter  enemy  of  the  Pharisees  and  Saddukees.  So 
Origen,  Com.  On  John,  torn.  VII.  (II.  180).  While  Matthew  connects  the  Pharisees 
and  Saddukees  together,  Schiirer  II.  345  asserts  that  the  last  agreed  with  the  Pharisee 
tradition  in  several,  perhaps  in  many,  particulars.  Hence  the  new  sect  from  the  Jordan, 
Transjordan,  the  district  between  Syria  and  Egypt  and  the  lower  Euphrates,  the  Ebi- 
onim,  Nabatheans  and  Nazoria  together  with  Sampsaioi  and  Elkesaites  could  furnish 
a  party  no  further  affiliated  to  the  Pharisees  and  Saddukees  than  their  assent  to  the 
Laws  of  Moses.  Such  a  party  is  found  in  Matthew,  x.  5,  6 ;  xxiii.  1-11.  One  is  your 
Master  (the  Messiah)  and  ye  will  be  all  brethren,  as  among  the  Essenes.  The  Greater 
of  you  will  be  steward. — Matthew,  xxiii.  11  ;  Jos.  Wars,  II.  viii.  (vii).  The  difference 
between  superintendent  and  steward  is  not  much  ;  for  they  obeyed  the  managers  im- 
plicitly, according  to  Josephus.  Now  that  this  community  constituted  a  party  is 
expressly  stated  by  Josephus;  for  he  declares  that  these  Iessaians  are  "resident  in 
every  city."  But  their  usages  differed  from  those  of  the  Pharisees  and  Saddukees, 
although  they  believed  in  Moses.  We  can  see  why  Matthew,  x.  0,  excludes  the  Samar- 
itans and  foreigners ;  because  the  disciples  were  Messianist  Iessaians  (Israelites) 
although  separata  from  the  Pharisees  and  Saddukees  :  and  Matthew,  x.  6  is  not  quite  up 
to  the  Pauline  standard  of  an  Antioch  Christian.  That  part  of  Matthew  retains  the 
<>/</  Tessaian  character.  But,  afterwards,  Matthew  comes  up  to  the  Antioch  standard 
of  Christianism.  The  break  was  from  gnostic  dualism  and  Essenism  in  the  cities  of 
Palestine  into  Iessaian  Messianism,  subsequently  followed  by  the  abandonment  of 
Moses  and  the  Law  together  with  circumcision, — especially  among  the  Greeks  of  Asia. 
The  word  Iesu  (Iesous)  looks  as  if  it  were  derived  from  the  name  Iessaian  (Iessaioi, 
Asia)  itself,  as  leader  of  the  Iessaioi.  Finally,  Josephus,  Wars,  II.  viii.  6,  describes 
the  Essaioi  as  TIealrrs,  just  like  the  Iessaioi,  Iesu.  and  the  Nazoraioi  (Nazarenes).  It  is 
interesting  to  note  that  the  polemic  of  Irenaeus  is  directed  against  Antiocheian,  Ebio- 
nite,  Nikolaitan  and  Samaritan  alik«  ;  that  of  Justin  Martyr,  against  the  Samaritan 
Haeretics  and  Markion.  Justin  therefore  is  identified  with  one  of  the  Christian- 
Icssaean  conflicts  with  some  of  the  Gnostics  after  the  Barcocheba  War.  He  is  the  first 
who  tells  us  of  the  Crucifixion.  But  there  was  not  likelv  to  be  any  crucifixion  story 
50 


78G  THE   GIIEBERS  OF  HEBRON. 

44 ;  viii.  12  ;  ix.  34.  Matthew,  x.,  is  the  work  of  Iessaeans  not 
of  the  Pharisees.  The  continence  of  the  Iessaean  (Matth.  v.  27, 
28)  and  the  prohibition  of  oaths  (v.  34)  show  that  these  opponents 
of  the  Pharisees  are  Iessaean  Communists  (Acts  iv.  32,  35)  with 
Essene  doctrines.  And  to  show  that  they  were  not  Jews  but 
Ebionite  Nazoria  we  have  Matthew,  x.  9, 10.  The  characteristic 
of  the  Essene  ascetic  is  his  care  for  his  soul  and  his  gnostic 
neglect  of  the  body. — x.  28  ;  xi.  11.  His  animus  against  the 
Pharisees  and  Sadukees  is  visible,  Matth.  xvi.  11,  12.  What 
sect  then  did  Matthew  address  ?  There  was  only  the  third 
sect  and  its  derivatives,1  the   Iessaians.     Hadrian  started  the 

about  the  Messiah  until  the  Jews  proper  got  over  their  first  expectation  of  his  coming 
or  before  some  one  conceived  the  idea  of  a  Iessaean  Messiah  ;  and  this  last  notion  was 
not  likely  to  have  sprung  up  until  the  theory  of  a  Jewish  Messiah  had  been  well  preached 
by  Simeon  ben  Iochai  in  the  first  part  of  the  Second  Century.  In  the  nature  of  things 
the  doctrine  of  a  Jewish  Messiah  must  have  preceded  the  idea  of  a  lessaian  Messiah  and 
did  precede  it.  The  expression  "  the  Great  City  which  is  called  pneumatically  Sodom 
and  Egypt,  where  too  the  Lord  was  crucified"  (Rev.  xi.  8)  just  means  Rome,  not 
Jerusalem  ;  so  that  the  persecution  of  the  Saints  is  meant.  Justin  knows  of  a  certain 
John  the  author  of  the  Apokalypse  ;  which  does  not  make  out  that  it  was  written 
much  before  135.  In  fact,  the  Apokalypse  is  a  Sibylline  performance,  rather  than  a 
suggestion  of  any  of  the  gospels ;  and  while  it  has  the  names  Iesua  and  Christos,  these 
may  have  been  put  in  at  any  late  period  (by  interpolating  a  Messianic  manuscript)  as  a 
Christian  superstructure.  But  it  has  none  of  the  Essene  doctrine  of  Matthew,  no 
genealogy  of  Davidical  descent,  although  it  refers  to  the  root  of  David,  and  Rev.  ii. 
26,  iii.  9,  13,  iv.  4,  v.  5,  vii.  4,  xiv.  1,  are  Jewish  or  Ebionite  enough  to  point  to  the 
Jewish  Messiah  before  Matthew's  Gospel  was  written.  How  could  the  Christians  pos- 
sibly succeed  in  preaching  that  the  Messiah  had  already  come,  until  after  the  Jews  had 
ceased,  under  Barcocheba,  to  maintain  his  proximate  coming  ? — Rev.  xxii.  20.  As  it 
was,  they  got  help  from  Arabia. — Galat.  i.  17.  The  Idumeans  came  to  assist  in  defence 
of  the  Jerusalem  Temple  against  Titus. 

'The  Nazoraioi  were  ascetics.  As  to  Nazorenes  in  Nabathaea,  we  have  "the 
Marshes  of  the  Nabathaeans  which  are  between  Wasith  and  Basra"  (— Jervis,  Gen.  p. 
370,  who  quotes  Yakuti  ap.  Gol.  and  El-Jauhari,  author  of  an  Arabic  Lexicon  dated 
A.  H.  390)  and,  further,  we  find  the  "Nazoria"  of  the  Liber  Adami  called  Naba- 
thaeans.— Norberg,  Cod.  Nasaraens,  p.  v.  If,  then,  the  Nazorenes  of  the  New  Testa- 
ment disliked  the  Pharisees,  they  were  connected  with  the  Elchasaites,  Ebionites  and 
Nabathaeans ;  and,  being  Iessaians,  may  not  have  liked  the  Jews  as  well  as  the  Baptists 
of  Mithraon  the  Jordan.— Matthew,  iii.  1,  7,  13  ;  Coloss.  ii.  16,  18.  The  Nabathaeans 
occupied  a  tract  of  country  near  Galad  or  the  Hauran  or  the  parts  of  Syria  bordering 
on  Mt.  Lebanon.  The  Jews  and  Nabathaeans  were  allied  against  the  Syrian  power  of 
the  Scleucidae.—  Jervis,  382.  In  the  ages  of  the  Syrian  kings  and  first  Caesars  the 
Nabathaeans  were  paramount  from  the  Nile  to  the  Euphrates  and  from  Lebanon  to 
Mount  Zametas. — ibid.  383.  Consequently  the  Nazoria  at  Basra  and  the  NazOraioi 
on  the  east  of  the  Jordan  were  directly  connected.  Moreover,  according  to  Strabo, 
760,  the  Nabathaeans  are  Idumeans  and  went  over  and  joined  the  Jews  and  had  the 
same  usages  that  the  Jews  had.  The  Idumeans,  then,  were  quasi  Jews  of  more  or  less 
Nazorene  ascetic  views.  Jordan  was  the  beginning  of  the  evangels  ;  but  the  Iessaians 
that  Epiphanius  in  367  mentions  were  not  likely  to  have  appeared  in  force  until 
after  the  Jewish  Messiah  Barcocheba  had  perished  in  about  a.d.  134.     The  chief  abode 


THE   QBE  AT  ARCHANGEL   OF   TUB  EBIONITES.        7S7 

building  of  Aelia  Capitolina  in  a.d.  130. — Schurer,  568.  This 
was  a  deathblow  to  the  Jewish  hopes  of  the  rebuilding-  of  the 
Temple  of  Jerusalem  under  the  leadership  of  the  Jewish  Mes- 
siah of  the  house  of  David. — Schurer,  I.  555,  55G,  571.  This 
was  for  the  Jews  another  abomination  standing'  in  the  holy 
spot  ( — Matthew,  xxiv.  15  )  that  the  Romans  had  desolated. 
Considering  that  the  Ebionites  were  at  Pella  in  a.d.  135-145,  and 
that  the  author  of  'Supernatural  Religion '  has  not  considered 
the  Gospel  of  Matthew  earlier  than  a.d.  150,  Matthew,  xxiv.  15, 
16,  may  with  greatest  probability  be  connected  with  the 
Ebionim.  See  Matthew,  x.  6.  These  Ebionites  were  Jews  so 
far  as  adhering  to  the  LaAv  of  Moses,  and  might  perhaps  be 
referred  to  as  '  the  house  of  Israel.'  Now  Matthew,  xxiv.  23- 
27  reads  as  if  it  had  been  preceded  by  a  Messianic  disappoint- 
ment, a  false  Messiah,  like  Barcocheba  ;  for  it  speaks  of  false 
Messiahs,  and  recommends  a  retreat  to  the  mountains  (Pella, 
for  instance).— ibid,  16,  24,  26.  Verse  24  speaks  of  signs  and 
wonders  to  deceive  the  Chosen.  According  to  the  Christian 
tradition,  Barcocheba  fooled  the  people  by  deceptive  miracles. 
— Schiirer,  571.  There  must  have  been  a  portion  of  the  Ebio- 
nite  country  people  beyond  Jordan  after  a.d.  125  that  were 
opposed  to  the  Pharisee  party ;  from  these  the  Iessaeans  of 
Epiphanius  sprung.  They  were  not  Pharisees  or  Saddukees. 
Matthew  shows  that ;  but  they  accepted  Moses  as  their  legal 
instructor. 

"  This  mystery  that  saves,  that  is,  the  suffering  of  the  Messiah  by  which  he 
saved  them." — Justin,  84. 

The  writings  proclaim  the  Christos  suffered;  that  is  evi- 
dent.— Trypho,  c.  89.  To  the  Messiah,  among  other  names, 
the  name  Khulia  (the  sick)  or  Khiora  (the  leprous)  is  given ; 
and  this  rests  on  Isaiah  liii.  4.  According  to  the  book  Si/re, 
R.  Jose  the  Galilean  said  :  The  king  Messiah  is  lowered  and 
been  made  little  on  account  of  the  faithless,  as  is  written : 
He  is  pierced  on  account  of  our  iniquities. — Isaiah,  liii.  5. 
How  much  more  will  he  therefore  make  satisfaction  for  all 
sorts,  as  is  written  :  Iahoh  has  made  the  iniquity  of  us  all  to 
fall  upon  him.— Isa.  liii.  6.  The  Jewish  opponent  of  Justin 
Martyr  applied  verse  7  to  the  Messiah.      D.  E.  Schurer,  II. 

of  the  Nabathaeans  was  Mesopotamia  and  Chaldaea. — Larsow,  de  Dialectorum  Linguae 
Syriacac  Rcliqniis,  p.  lo. 


788  THE  GHEBERS  OF  HEBRON. 

465-6,  considers  this  idea  of  atonement  by  the  Messiah  as  on 
the  whole  foreign  to  Judaism,  although  in  the  2nd  century  in 
certain  circles  of  Judaism  the  idea  existed  of  a  suffering  Mes- 
siah expiating  the  sins  of  men.  Isaiah,  xi.  3,  mentions  the  suf- 
ferings of  the  descendant  of  Iesi,  according  to  the  Talmud  San- 
hedrin,  93b,  98a ;  and  this  is  confessed  by  Tr37pho  the  Jew  in 
Justin's  Dialogue,  c.  68.  Justin  says  :  When  we  mention  the 
scripture-passages  (the  graphas)  which  plainly  declare  that 
the  Messiah  must  suffer,  and  is  to  be  adored  and  is  God,  they 
admit  under  compulsion  l  that  the  Messiah  is  there  spoken  of, 
but  still  they  dare  to  assert  that  this  is  not  the  Messiah. — D. 
E.  Schiirer,  II.  465  ;  Justin,  ed.  Lutetiae,  1551.  p.  81.  The 
Messiah,  the  Son  of  a  Star,  was  expected  in  a.d.  132. — Volkmar, 
Mose  Himmelfahrt,  p.  71.  Jordan  and  Jew  alike  awaited  the 
promised  Messiah. 

When  the  Temple  was  destroyed,  its  priests  slain,  the  pow- 
er of  the  Pharisee  party  was  much  reduced,  especially  in  135. 
It  was  a  new  plantation  where  the  old  forest  had  not  yet  dis- 
appeared. While  the  Pharisees  prevailed  the  Essenes  were 
out  of  power  and  subordinate  ;  but  the  control  of  the  Pharisees 
and  the  government  of  Herod  once  removed,  and  no  Jew  al- 
lowed to  enter  Jerusalem  after  135,  the  Jordan-Essaian-Nazo- 
raian  element  grew  rapidly.  The  rabbins  had  expounded  the 
Laws  of  Moses,  Jordan  and  Jew  alike  had  called  for  the  proph- 
esied Messiah,  Antioch  Jews  took  a  hand  in  the  movement 
of  mind,  Simon's  followers  theorised  on  the  gnosis  in  the  Bible, 
Saturninus  lowered  the  grade  of  the  God  of  the  Jewish  Temple 
to  correspond  with  the  victory  of  the  Eonian  Eagle,  what  was 
left  of  the  Pharisees  winced  under  Roman  sway  and  the  re- 

1  Are  compelled  to  agree  that  these  graphas  (scriptures)  were  spoken  about  (the) 
Messiah  indeed,  but  dare  to  say  that  this  is  not  the  Christ. — Justin,  ed.  Lutetiae,  1551. 
p.  81.  Justin's  Jews  said  that  the  prophecy  of  Isaiah  referred  to  Hezekiah.  They  also 
(p.  80)  complained  (very  justly)  that  the  Septuagint  translation  was  different  from  the 
scripture.  There  is  no  doubt  that  the  two  texts  differ  in  Isaiah,  ix.  6,  xi.  3,  and  else- 
where. This  is  just  one  of  the  crucial  points  connected  with  the  separation  of  the 
Messianist  Christians  from  the  Messianist  Jews.  Christianism  and  Rome  joined 
forces.— Matthew,  xxii.  21.  But  the  earlier  work,  the  Apokalypse,  xvii.  16,  wanted  to 
see  Rome  burnt  up.  Consequently,  Matthew  approaches  the  status  of  the  Clementine 
Homilies. 

The  revisions  of  Hebrew  historical-prophetical  writings  were  such,  probably,  as  to 
make  it  very  uncertain  who  is  meant  by  Isaiah,  xi.  1.  The  passage  may  be  late,  or  it 
may  not  refer  to  any  one  in  particular.  Any  reference  to  a  Son  of  Dauid  may  be  re- 
garded as  expression  of  patriotic  hope.  None  but  a  scribe,  a  priest,  was  likely  to 
have  written  at  all. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        789 

mains  of  the  party  of  the  Great  Galilean  began  to  think  again 
of  insurrection.  But  the  Messianic  hope  still  burned  in  the 
Israelite  breast.  Where  was  the  Messiah  to  come  from  ?  From 
the  letter  of  the  scripture !  From  the  interpretation  of  the 
rabbins.  From  the  fire  in  the  sect  of  Iuclah  the  Galilean. 
From  the  land  of  Zebulon  and  Naphtali !  Aye,  even  from  the 
mouth-pieces  of  the  Kabalah. 

The  Nazorenes  were  coming-  forth  out  of  the  forest  of  opin- 
ions. The  poor  always  believed  in  communist  theories,  it  is 
always  agreeable,  even  in  politics,  to  be  supported  out  of  the 
common  store  and  to  get  bread  without  labor.1  The  Baptism 
of  the  Jordan  continued,  the  sect  of  John  was  still  there.  The 
lion  of  Judah  was  expected  to  issue  from  the  swellings  of  the 
Jordan,— perhaps  from  the  midst  of  the  followers  of  John, — a 
poor  man,  like  all  the  rest, — a  Nazori  self-denying,  and  ac- 
quainted with  the  sorrows  of  his  people.  How  could  a  book 
of  earlier  date  than  the  Christian  era  prove  that  the  Messiah 
had  come  ?  In  this  way.  He  had  to  come,  because  something 
of  the  sort  was  interpreted  out  of  its  expressions  by  priests, 
earlier  scribes,  and  rabbins.  The  prophesies  had  to  fit  the 
case.  He  had  been  foretold,  doubtless.  Certain  Messianic 
passages,  doubtless,  foretold  his  coming.  Then  he  had  come  ! 
But,  even  then,  the  Iessaian  stood  only  on  his  Essene  Gnosis 
and  a  hypothesis  !  Christianism  was  not  yet  separated  from  Ju- 
daism. What  separated  it  ?  The  fall  of  Betar.  The  Gospel 
Narrative,  the  Essaian  doctrine,  the  evangelization  of  the 
poor,  the  Antiocheian  and  apostolic  missions  !  The  Archangel 
Michael  represented  the  Jews.— Kev.  xii.  7 ;  Dan.  x.  21.  Ga- 
briel represented  the  Nazoria  and  the  Logos-Creator.  East- 
ern gnosis  was  based  on  the  unsound  theory  of  '  spirit  and 
matter,'  and  Saint  Matthew's  gnosis  was  an  Ebionite  graft 
upon  Jewish  gnosis.  Salvation  was  expected  to  come  from 
the  Jews  and  Jewish  gnosis."     Matthew's  Essene  or  Ebionite 

1  Lazarus  is  better  than  Dives.  The  rich  man  is  lowered  into  hell.  But  even  the 
Anarchists  assent  to  the  destruction  of  other  people's  property. 

2  Markion  was  a  gnostic  Christian,  and  Justin,  Apologia,  I.  p.  158,  says  that  he  was 
still  teaching,  Vvv  SiSdar^i.  Justin,  p.  1-15  refers  (Apol.  I.  26)  to  Markion  as  a  man 
"now  living  and  teaching  his  disciples  .  .  .  and  who  has  by  the  aid  of  demons  caused 
many  of  all  nations  to  utter  blasphemies,"  etc.  Markion  did  not  come  to  Rome,  where 
Justin  himself  was,  until  a.d.  139-142  (this  is  not  our  own  estimate,  which  is  a  later 
one)  ;  and  it  is  apparent  that  the  words  of  Justin  indicate  a  period  when  his  doctrines 
had  already  become  more  widely  diffused.     In  the  Superscription  of  the  Apology,  An- 


790  THE   GHEBEBS  OF  HEBBON. 

gnosis  was  one  thing- ;  his  Narrative,  another.  In  crucifying 
the  Jews,  the  Romans  had  crucified  the  Lord  and  the  Messiah 
in  spirit. — Rev.  xi.  8,  15.  The  Narrative  is  a  wrap  for  the  doc- 
trine, and  carries  the  gnosis.  Justin  (Trypho)  p.  34  refers  to 
the  Gnosis  of  divine  things.  In  a.d.  154-160,  or  later,  Justin 
mentions  the  war  with  Bar  Cocheba  as  t<2  vvv  yeyepr)/xei'u>  IovSuikw 
7roXe'/xo),  that  is,  the  last  war,  the  recent  war. — Apologia,  I.  p. 
146.  Justin,  in  the  Dialogue,  too,  has  a  war  going  on.  Mithra 
was  the  Logos  ;  the  Messiah  Christos  was  the  Logos  :  and  the 
Messiah  was  asarkos  ;  how  then  was  it  possible  (when  the 
Jews  held  to  psalm  ii.  7,  12)  to  preach  to  a  people,  bent  on  the 
Coming  of  the  expected  Son  of  Dauid,  that  the  King  had  al- 
ready appeared  a  century  earlier,  until  their  last  hope  of  a  Son 
of  Dauid  was  extinguished  in  the  death  of  Bar  Cocheba.     After 

toninus  is  called  Pius,  a  title  that  was  first  bestowed  upon  him  in  the  year  139. — Super- 
nat.  Rel.  I.  385,  286  ;  Justin's  first  Apology  dates  about  a.d.  147. — ibid.  2S5,  28(5  ;  An- 
tiqua  Mater,  p.  32.  This  is  about  12  years  after  the  Jewish  false  Messiah  Bar  Cocheba 
was  slain.  But  we  date  the  first  Apologia  after  156,  under  pope  Anicetus.  The  Mar- 
kionites  were  all  called  Christians,  as  acknowledging  the  Christos.  —  Justin,  145. 
Markion  confessed  the  Christos  as  asarkos,  pure  spirit,  without  the  flesh.  Justin  says 
that  the  Son  became  a  man  being  in  some  manner  made  flesh. — Apologia,  I.  p.  147. 
This  being  the  very  point  at  issue,  the  Evangelist  Matthew  made  the  most  of  it.  Justin 
knew  the  story  of  the  crucifixion  when  he  wrote  his  first  Apology  (this  looks  very  late), 
and  puts  the  birth  of  Iesu  under  Kurenios  150  years  previously. — ibid.  p.  153.  But  in 
reality  the  Logos  was  mainly  regarded  as  in  the  sun,  therefore  in  about  the  ninth  cen- 
tury some  Sabians  worshipped  the  Christos  in  the  sun,  others,  in  Iesu.  Since  the 
'  Assnmptio  Mosis.'  his  Ascension,  is  dated  by  Volkmar  at  139  and  Iesous  (Joshua)  suc- 
ceeds him  as  Prophet  (Volkmar,  p.  47,  Himmelfahrt,  p.  xiii.)  it  fits  in  very  well  with 
the  supposed  date  of  Matthew's  Gospel  (later  than  140)  and  the  assumption  of  a  human 
being,  Iesu,  in  whom,  as  Baptist,  Iessaian,  or  Nazori,  the  asarkos  Messiah  descended  to 
earth  as  a  man.  That  Matthew's  Gospel  was  meant,  in  part,  as  a  reply  to  Markion  is 
not  wholly  improbable.  It  is  sufficient  to  that  end.  Trypho  argues  that  Elias  must 
first  appear  !  Matthew  and  Justin  held  that  Elias  had  appeared.  Justin,  p.  G4  quotes 
as  follows  :  I  indeed  baptize  you  in  water  unto  repentance  ;  and  there  will  come  One 
stronger  than  I ;  quoting  the  very  words  in  Matthew,  iii.  11.  Consequently,  the  Gos- 
pel of  Matthew  or  the  Gospel  according  to  the  Hebrews  was  already  in  existence  before 
Justin  wrote  ;  for  in  Apologia  I.  Justin  quotes  from  a  gospel  which  says  the  same  things 
as  the  fifth  chapter  and  some  other  parts  of  Matthew  state.  Therefore  if  Matthew  (or 
Matthew's  source)  be  late,  as  late  as  A.D.  150-170,  as  the  author  of  "  Supernatural  Re- 
ligion "  seems  to  think,  then  Justin  must  be  still  later.  Consequently,  Justin  is  only  a 
testimony  to  the  existence  of  the  Gospel  at  the  time  he  wrote.  We  see  that  he  writes 
also  later  than  the  writer  of  the  Apokalypse,  which  has  no  Gospel  Christianism  to  sup- 
port as  the  Paulinists  had,  and  therefore  mentions  none  of  the  Gospel  scenery  and 
make-up;  says  nothing  about  Elias,  because  it  does  not  need  to!  Plainly,  Justin 
writes  as  if  he  came  after  Markion  ;  just  as  Irenaens  writes  as  if  he  came  after  Keiin- 
thus.  Justin,  p.  38,  uses  the  words  "  the  wonderful  precepts  in  what  is  called  the 
evangel ; "  this  shows  that,  if  the  Evangel  was  late  in  the  2nd  century,  Justin  must 
have  written  later  yet :  and  he  knows  Markion's  views  ;  which  were  put  forth  with 
ability  under  the  pontificate  of  Aniketos  (a.d.  154-166). — Irenaeus,  III.  iv.  p.  251. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        791 

145-150  it  was  more  likely  that  the  preachers  of  Iesu  would  be 
listened  to  than  before.  In  Bar  Cocheba's  fall  all  hope  per- 
ished.— Volkrnar,  Mose  Hinirnelfahrt,  p.  70-72.  Finis  Judaeae 
spes  coeli,  says  Volkrnar, — the  End  of  Judaea,  the  hope  of 
heaven. 

The  Temple  had  disappeared,  but  the  Jewish  Diaspora, 
Essenism,  Ebionisni,  and  Messianism  remained  awaiting-  the 
kingdom  of  the  Lord.  There  was  a  preceding  Mithraworship, 
a  preceding  Messianism,  antecedent  to  the  Christian  Gospels. 
At  last  the  Diaspora  prays  that  the  Kingdom  of  the  Sou  of 
Dauid  may  soon  come.  The  Oriental  Messianism  (with  Baby- 
lon, the  Euphrates  and  Jordan  Iessaeans  in  its  rear,  and 
Edessa  on  its  right)  has  come  into  Syria,  to  Antioch.  The 
Messianist  Apokalypse  has  spoken,  but  not  yet  said  the  final 
word,  that  must  be  spoken !  The  Jordan  enfolds  the  Christos 
in  the  arms  of  the  Chaldaean  sun.  Then  from  Moab,  Beroia, 
Tiberias,  Caesaraea  or  Galilee  issues  an  Eastern  hieros  logos, 
the  narrative  of  the  life  and  death  of  the  Christos  appears, 
heralded  from  the  Nazarenes  along  the  Jordan.  The  Crucifix- 
ion is  declared  of  the  Manifestation  that  Elxai  had  dreamed, 
and  the  Christos  is  proclaimed  incarnate.  One  now  appears 
surrounded  by  12  apostoloi.  Greeks  now  preach  the  Crucitied 
Christos,  and  argue  for  a  world-religion  of  Messianism.  The 
Diaspora  is  every  where  in  touch  with  the  Greeks  and  with  the 
Jordan  Nazarenes.  The  Saints  have  won  the  victory,  through 
the  triumph  of  the  Good  Tidings.  Now  we  see  why  Matthew- 
addresses  the  Israelites,  it  is  the  Ebionites  and  the  Law  of 
Moses  beyond  Jordan  in  the  Desert  or  at  Pella  to  whom  x.  5,  6 
is  addressed. — Matth.  v.  17.  He  is  careful  not  to  disturb  their 
Law;  heaven  and  earth  shall  pass  away  first.— Matth.  v.  18. 
But  before  Matthew  writes  come  first  the  Hagioi  who  know 
only  the  Adon,  the  Lamb,  the  Logos-Messiah,  not  the  man 
Iesus,  nor  the  Gospels.  The  Didache  (according  to  Antiqua 
Mater,  76)  mentions  no  Iesus ;  the  Apokalypse  probably  men- 
tioned none  when  it  was  first  put  out.  Hennas  mentions  none  ; 
but  Barnabas,  a  late  work,  speaks  of  Iesus  (Ant.  Mater,  72,  96). 
Matthew  is  full  of  the  name.  How  easy  it  would  have  been  for 
any  one,  before  Matthew  wrote,  to  have  considered  the  expres- 
sion Angel  Iesoua  to  imply  a  manifestation  at  intervals  upon 
earth,  just  as  Elxai  seems  to  have  supposed.  At  any  rate,  the 
Apokalypse  is  gnostic  and  took  cognizance  originally  only  of 


792  THE  G HEBE RS  OF  HEBRON. 

the  Log-os  and  the  Lamb,  the  Power  of  the  Sun  in  Aries.  The 
citations  from  the  Synoptic  Evangels  by  Justin  show  suffi- 
ciently that  these  Gospels  in  the  year  150  had  not  yet  received 
definitive  final  redaction  (revision). — Loman,  100.  The  first  4 
Pauline  Epistles  were  of  right  late  origin,  and  indeed  under 
the  influence  of  universalist  tendencies  which  about  the  same 
time  ripened  the  antijewish  gnosis  of  Markion.  In  the  first 
half  of  the  2nd  century  the  Christian  communities  in  the  Dias- 
pora sought  to  gradually  introduce  their  Christianism  in  the 
Greek  world  by  dropping  off  those  national  and  patriotic 
colors  that  stood  in  the  way  of  the  general  expansion  of  Chris- 
tianism and  in  stead  of  these  local  particularist  Jewish  tints 
substituting  an  atmosphere  of  the  Greek-Roman  universalism. 
— ib.  190.  Thus  we  here  have  the  Jewish  Diaspora,  after  their 
Temple  was  destroyed,  become  a  contributor  to  the  rise  of  the 
sect  of  Christians,  probably  the  author  mainly  of  the  new 
movement,  until  the  Crucifixion,  Essenism,  Ebionism  and  the 
parables  were  added  to  the  Messianism  of  the  Apokalypse. 

Jordan  was  the  beginning  of  the  evangels,  and  there  we 
found  John  and  Banous.  The  book  of  Elchasai  referred  to 
Baptism  in  the  name  of  God  and  in  the  name  of  the  Great 
King  his  Son,  about  a.d.  101.  The  book  described  the  Chris- 
tos  as  a  male  figure  of  tremendous  size,  and  it  contains  the 
first  principles  of  the  theology  of  the  Magus.  Since  Simon 
Magus  has  been  considered  a  false  Messiah,  we  may  consider 
that  the  Simonian  Gnosis  went  through  an  entire  succession  of 
phases,  and  developed  itself  gradually  first  from  a  prechristian 
gnosis  to  the  Christian  gnosis.  This  occurs  in  a  syncretist 
eclectic  way,  as  in  the  whole  sect  from  the  start  a  syncretist 
trait  has  been  marked  and  the  system  supports  itself  in  its 
development  on  the  chief  forms  of  the  gnosis.  The  Great 
Power  (a  certain  uppermost  power)  is  incorporated  in  Simon, 
at  times  designated  as  Christos,  and  higher  than  the  Creator  of 
the  world,  and  different  from  the  Most  Superlative  (Prdtistos) 
God  (— Uhlhorn,  282,  292,  293,  397).  He  is  different  from  the 
Unlimited  Power,  but  is  like  Him  only  in  power.  Only  when 
he  enters  into  energy  does  he  become  fully  like  Him. — Uhlhorn, 
293,  294.     According  to  Simon's  doctrine  in  the  Homilies,1  two 

1  The  Clementine  Homilies  quote  from  a  gospel  different  from  ours. — Supernat. 
Relig.  II.  p.  33.  Matthew,  v.  17,  18;  xxiii.  2,  3,  diplomatically  adheres  to  Moses  and 
circumcision.     Not  so  in  Romans,  Galatians,  the  Clementine  Homilies.     These  last  are 


THE   GREAT  ARCHANGEL   OF   THE  EBIONITES.        793 

Angels  had  gone  forth,  one  the  Creator  of  the  world ; x  the 
other,  the  Lawgiver  ;  both  went  off  and  became  independent. — 
ibid.  2!)4.  This  is  the  main  source  of  the  opinions  of  Menan- 
der,  Saturninus,  Karpokrates  and  Kerinthus.  Kerinthus  was 
Ebionite  Jndaist  and  Messianist.'3  If  Simon  set  Garizim  in  the 
place  of  Jerusalem,  he  had  doubtless  heard  of  the  Messiah  ben 
Joseph. — Daniel,  ix.  26.  The  Samaritan  Messiahship  was  be- 
fore his  view.  The  Messiah  was  looked  for  after  Jerusalem's 
Temple  fell.  The  Ebionites  and  Nazoria  were  expecting-  him. 
The  time  came,  with  the  destruction  of  Bar  Cocheba  the  false 
Messiah,  to  teach  the  Ebionim  and  Nazoria,  that  he  had  al- 
ready appeared  in  the  days  of  Pilate's  regime.  The  Essenism 
of  the  Jordan  was  preached  to  the  Ebionites  and  Nazorenes. 
The  Christianism  from  the  Transjordan  country  (the  Heathen 
Christian  ism)  in  the  time  of  Hadrian  (a.d.  134-5)  established  a 
Heathen-Christian  (a  non-judaist)  community  in  Jerusalem, 
whose  episkopos  was  Markus,  uncircumcised.  The  (Ebionite- 
Nazorene)  Heathen-Christianism  had  shoved  aside  the  Jew- 
Christianism,  the  Holy  City  was  in  its  possession. — Compare 
Uhlhorn.  389,  390.  From  this  time  forward  the  Iesua  had 
come !  It  was  no  more  the  Samaritan  Messiah  nor  the  expected 
Jewish  Messiah.  The  Saviour  had  appeared  and  been  baptised 
as  a  Nazorene  by  John  about  115  years  previously.  Some  de- 
scription of  the  Son  of  Dauid  was  necessary ;  a  genealogy  was 
required,  and  a  reasonable  variety  of  gospels.  When  about 
A.D.  140-145  under  Antoninus  came,  a  Nazorene  community  was 
formed,3  and  must  answer  questions  concerning  its  faith.    Such 

easy  on  this  point.  Justin  (Trypho,  p.  37)  throws  it  overboard.  Matthew,  v.  28-30  is 
in  accord  with  Porphyry,  de  Abst. ,  I.  31,  on  self-denial. 

1  According  to  the  Clementine  (Ebionite)  Homilies,  the  Devil  is  king  of  this  world. 
—  Uhlhorn,  185,  ISO.  Horn.  xx.  8.  In  this  point  also,  Matthew,  iv.  8,  9  is  Ebionite,  like 
the  Homilies.  Christ  and  the  Devil  are  contrasted  in  the  Homilies  ( — Uhlhorn,  185, 
186) ;  so,  likewise,  Christ  and  the  Devil  (Echthros  Diablo)  are  contrasted  in  Matthew, 
xiii.  37-39.  Yet,  according  to  Uhlhorn,  the  Homilies  cannot  have  appeared  until  after 
a.d.  160.  All  goes  to  show  the  complete  identification  of  Matthew's  Gospel  with  the 
Ebionism  of  the  Clem.  Homilies.  About  this  period  100-104  or  later  Justin  uses  the 
Gospel  of  the  Hebrews  and  that  of  Peter  which  read  in  many  things  like  Matthew's 
Gospel.  The  inference  is  that  the  original  gospel  is  from  the  Ebionites  (who  were  in- 
fluenced by  the  Book  of  the  Elchasites),  and  is  later  than  Revelation,  xii.  7  ;  xx.  2. 
But  the  Ebionites  were  in  Rome. 

2  Kerinthus  and  the  Ebionites  were  gnostics,  and  believed  in  a  Christos. — Hippoly- 
tus,  vii.  34,  35.  ed.  Duncker. 

3  The  Nazoria  had  heard  of  Mithra,  had  also  heard  of  the  Jewish  expected  Messiah. 
Their  minds  were  full  of  Chaldaean,  Arabian,  and  Jewish  gnosis.     The  Roman  wars 


794  THE   GHEBERS  OF  HEBRON. 

must  have  been  the  origin  of  any  Nazorene  or  Encratite  gos- 
pel. In  the  meantime  (about  138-145)  the  new  phase  had 
spread  from  Caesarea  to  beyond  Antioch,  from  Idumaea  and 
Nabathaea  to  the  entire  line  of  the  Euphrates.  Beyond  the 
Jordan  the  party  of  John  the  Baptist  and  Essaians  kept  the 
old  name  Nazoria  (Nazoraioi),  the  self-denying  Nazers,  into 
whose  order  Iesu  is  said  to  have  been  initiated  by  the  rite  of 
baptism.  But  the  Nazorenes  (in  135-145)  had  not  yet  given  up 
the  Law  of  Moses. — Matthew,  v.  17, 18,  x.  5.  Matthew,  xi.  13  ff. 
puts  a  quietus  on  the  Law  and  the  Prophets  at  the  appearance 
of  the  distinguished  Baptist ;  showing  that  the  Nazarene  sect 
Matthew  considers  precursors  of  Christos  the  Saviour  and  the 
sect  to  which  he  belongs. — Matthew,  iii.  13,  16.  Then  the 
Haeresis  of  the  Nazorenes  was  before  Christ,  and  knew  not 
Christ ;  they  being  like  Jews,  adhering  to  the  Law  and  Circum- 
cision.— Epiphanius,  I.  120,  121.  Now  we  have  them  as  Es- 
saians, Iessaians,  later  Christians. — ibid.  I.  117,  120,  121.  Mat- 
thew does  not  mention  circumcision  any  way.  Romans,  ii.  25 
makes  it  of  no  great  importance  ;  the  Clementine  Recognitions 
attach  no  importance  to  it  at  all.  Closely  pressed  from  Jeru- 
salem to  the  East,  Jew-Christianism  was  exposed  to  gnostic 
influences.  Hence  Matthew,  i.  18,  ii.  9  writes  gnostically.  He 
makes  out  that  Iesu  was  born  of  a  virgin,  but  he  does  not  dis- 
close who  was  his  informant}  Uhlhorn  considers  the  book  of 
Elchasai  to  have  been  a  work  of  influence  in  the  transjordan 
country  among  the  Ebionites,  Nazoria,  Asaians,  Sampsaioi,  etc., 
connected  with  Ebionite  gnosis.  Apparently  Elchasi  never 
preached  a  human  body  as  the  mortal  envelope  of  a  divine  dis- 

for  over  a  hundred  years  had  set  their  minds  in  motion. — Matthew,  xxiv.  6-11.  Like 
the  Ebionites,  Saturninus  held  the  contrast  between  the  Good  and  Evil  principles, 
namely,  that  there  were  two  sorts  of  men  made  by  the  angels,  one  good,  the  other  bad. 
— Hippolytus,  vii.  '28.  Jacob  contends  against  Asu  (Esau)  the  Evil  Spirit,  Darkness. — 
Gen.  xxxii.  22,  28.  The  Ebionites  regarded  the  God  as  the  source  of  evil  as  of  good. 
Hence  it  is  said  of  Jacob  :  "  thou  hast  power  (thou  dost  govern)  with  Gods  and  with 
men  ;  "  and  Justin  Martyr,  p.  101,  says  :  "For  I  showed  that  the  Christos  is  called  both 
Iakdb  and  Israel."  Iakob  is  consequently  the  Akabar,  Acbar  (Cabar  Zio),  the  Great 
Power  (Gabariel,  Gabriel)  of  Simon  Magus  and  the  Bassora  Nazoria — the  gabar  (man) 
of  El  (God),  the  Gnostic  Son  of  the  Man.  But  the  primal  God  is  asomatos,  without  a 
body. — Porphyry,  Abst.  II.  37. 

1  That  may  have  been  a  matter  of  previous  notoriety  in  the  gnosis  ;  like  the  birth 
of  Seth  from  Eua.  Saturninus  believed  in  One  Unknown  Father  who  made  the  Arch- 
angels, Powers,  etc.,  and  in  a  Christos  who  came  to  overthrow  the  God  of  the  Jews  and 
to  save  those  believing  on  himself.  He  also,  like  the  Apokalypse  and  Babylon,  recog- 
nised Seven  Angels. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        795 

embodied,  fleshless,  immortal  Power,  the  Son  of  the  God,  "  the 
asarkos  idea."  John  sat  by  the  Jordan  and  said  "  I  am  not  the 
Christos." — Justin,  Dialogue,  38.  The  Christ-idea  was  the 
universally  predominating-  one.  From  Babylonia  to  the  Medi- 
terranean the  Log-os,  the  Light  of  light,  adored  in  the  sun  was 
preached,  even  in  the  Kerugmata  Philonos  as  well  as  in  the 
Kerugmata  Petrou. — Sup.  Rel.  II.  298 ;  Clem.  Alex.  Strom,  vi. 
5.  §  39.  7.  %  58. 

The  Clementine  Homilies  (according  to  Uhlhorn,  Horn. 
und  Pecog.)  used  the  plan  of  another  writing  that  preceded  it, 
a  work  that  attacked  the  gnosis  in  its  chief  forms,  Simonism, 
Paulinism,  Markionism.  This  first  work,  the  Original  Work 
on  which  the  Clementine  Homilies  were  superposed,  cannot 
have  been  written  before  A.D.  150,  and  has  been  supposed  by 
Uhlhorn  to  be  subsequent  to  that  date.  The  Homilies  he 
dates  after  1(50  ;  the  Kecognitions  after  170.  The  Original 
Work  (the  Grundschrift)  contains  disputations  with  Simon 
Magus,  and  attacks  the  Haeresies  ;  and  the  rewritten  treatise 
(the  Homilies)  contains  a  reply  to  Basileides.  The  treatise 
written  over  the  Grundschrift  is  the  Clementine  Homilies ;  it 
attacks  heathenism  in  all  its  forms,  and  this  tendency  is  for- 
eign to  the  first  work  (the  Grundschrift. — Uhlhorn,  p.  360). 
The  Grundschrift  attacks  Markionism.  When  the  author  of 
the  Clementine  Homilies  went  to  work  upon  the  Grundschrift 
to  write  it  over  again  he  found  already  there  the  episcopal, 
monarchist,  church-government. — Uhlhorn,  95,  360,  361,  362  ; 
Justin,  Dial.  p.  101.  James  is  mentioned  and  Peter  speaks  to 
the  Presbyters. — ibid.  362  ;  Horn.  xi.  35.  So  that  the  Original 
Groundwork  of  the  three  treatises  was  a  work  written  in  Syria 
(Uhlhorn  says,  in  East  Syria).     The  Kerugmata  Petrou  1  is  the 

1  Some  spurious  work  of  that  sort  may  have  existed  ;  it  would  not  have  been  writ- 
ten if  Peter's  name  as  leading  apostle  had  not  come  up  in  the  attempt  to  found  a 
Church  (in  Syria)  with  a  bishop,  instead  of  the  existing  Church  of  the  Presbyters. 
There  were  apostles  enough,  and  saints  in  all  the  East.  But  if  we  date  the  Apokalypse 
at  about  125,  we  will  not  find  there  the  names  of  Peter  or  James,  no  names  given. 
Since  Peter  and  James  were  regarded  as  bishops,  is  it  possible,  or  not,  to  trace  them 
back  to  the  order  of  the  early  Presbyters  ?  Peter  is  mentioned  in  Justin,  Dialogue,  p. 
101,  unless  this  is  an  interpolation  ;  but  Justin  writes  after  both  and  therefore  his 
name  was  in  the  Gospel  of  the  Hebrews  and  the  Gospel  of  Matthew  after  16G.  But 
A.r>.  160  is  25  years  after  the  Jews  gave  up  fighting  for  the  Messiah,  at  Betar  in  the 
neighborhood  of  Jerusalem.  The  Gospel  of  the  Hebrews  (which  Justin  calls  the  Evan- 
gelium)  might  have  he(>n  written  in  the  interval,  Peter  and  the  rest  included.  Justin 
Martyr  (Trvpho),  p.  H,  learns  that  the  Greek  philosophers  were  busied  with  questions 
about  Monarchia  (bishop's  rule)  and  Providence.     Si  vero  quis  velit  nobis  proferre  ex 


796  THE  OHEBERS  OF  HEBRON. 

assumed  title  of  a  work  that  Peter  may  have  never  written,  an 
imaginary  or  assumed  production,  which  as  a  title  is  unsuited 
to  the  Grundschrift,  the  Groundwork  on  which  the  '  Homilies  ' 
was  written.  The  expression  points  rather  to  the  Preachinrjs 
to  the  Heathen,  of  which  the  author  of  the  Homilies  (the  re- 
writer  of  the  foundation  piece)  was  the  first  author.  The  Ke- 
rugmata  were  suppositious,  feigned,  assumed  to  exist,  for  the 
purpose  of  obtaining-  for  the  "Homilies"  (which  were  then 
given  out  to  be  an  extract)  the  support  of  their  authority. — 
Uhlhorn,  364,  365.  The  author  of  the  Homilies  made  over 
again  the  Groundwork  (the  earliest  of  the  three  writings)  in 
such  a  way  as  to  contain  a  number  of  speeches  and  addresses 
of  (the  assumed)  Peter.  In  place  of  his  direct  authority,  Cle- 
mens is  inserted  in  between,  so  that  through  Clemens  the 
original  Peter  is  supposed  to  come  down,  verbally,  to  the  reader. 
The  Groundwork  supplied  the  first  actual  basis  for  the  author 
of  the  Homilies  to  go  to  work  upon,  and  this  Groundwork  was 
written  against  Simon,  Paulus  and  Markion — a  very  different 
purpose  from  the  plan  of  the  author  of  the  Clementine  Homi- 
lies. However,  in  analogy  with  the  Grundschrift,  which  had 
one  speech,  the  Kerugmata  Petrou  are  assumed  by  the  author  of 

illo  libello  qui  Petri  doctrina  appellator,  ubi  Saluator  videtur  ad  discipulos  dicere, 
non  sunt  daemonium  incorporeum  ;  primo  respondendum  esse  ei  quoniam  ille  liber  in- 
ter libros  Ecclesiasticos  non  habetur  :  et  ostendendum  quia  neque  Petri  est  ipsa  scrip- 
tura,  neque  alterius  cuiusquam  qui  spiritu  Dei  fuerit  inspiratus. — Origen,  Preface  to 
De  Principiis,  p.  421.  If,  then,  the  "Petri  doctrina,"  "Peter's  Doctrine,"  was  no 
writing  of  Peter,  it  follows  that  the  whole  use  of  Peter's  name  may  have  been  and 
probably  was  a  pious  fraud  from  beginning  to  end,  in  a  fraudulent  age  in  the  East.  It 
may  have  served  the  purpese  for  which  it  was  written.  The  meaning  of  the  words 
Kephas,  Petra,  a  rock,  may  have  suggested  the  preference  of  Peter  (as  a  name)  for  the 
head  of  a  Church  with  a  bishop  in  Eastern  Syria  among  the  Nazoria  :  si  non  est  verum, 
est  bene  invenitum.  See  Matthew,  xvi.  18.  Supposing  that  Clemens  Alexandrinus 
(post  193)  cited  a  spurious  work  (not  inspired),  according  to  Origen;  those  citations 
( — Supernat.  Rel.  I.  333,  458  note,  459)  do  not  make  the  Kerugma  Petrou  an  inspired 
work,  and  it  is  not  received  into  the  New  Testament  Canon.  The  author  of  the  work 
'  Supernatural  Religion,'  indeed,  tells  us  that  the  Clementine  Homilies  were  produced 
from  it,  and  G.  Uhlhorn  admits  that  they  were  written  over  some  work  ;  but  this  so- 
called  Kerugma  Petrou  is  a  work  directed  against  Markion  who  lived  in  the  time  of 
Justin  Martyr  ;  and,  consequently,  a  reply  to  Markion  could  not  have  been  written  be- 
fore A.D.  100.  According  to  "Supernatural  Religion,"  I.  232,  233,  the  "Doctrine  of 
Peter,"  akin  to  the  "  Preaching  of  Peter,"  was  akin  to  all  the  rest  of  the  orthodox  and 
quasi  orthodox  writings  of  the  time.  Of  course,  after  it  was  decided  to  make  Peter 
the  rock  of  Christianism  pro  bono  publico  and  to  stablish  a  "Church  with  a  bishop," 
Petrine  writings  would  be  all  the  rage  in  Syria. — and,  soon  after,  in  Rome.  The  Hom- 
ilies regard  Peter  as  Apostle  to  the  Heathen  ;  but  Justin,  p.  38,  admits  that  the  Jew 
charged  the  Christians  with  leading  the  life  of  the  Gentiles,  not  keeping  Saturday. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        797 

the  Homilies  to  be  epidenria  kerugmata,  local  addresses  made 
as  lie  went  from  place  to  place  ;  and  the  new  work  is  given  out 
as  an  extract  from  it.  The  real  Grundschrift  (the  earliest  of 
the  three  literary  efforts)  was  covered  up  by  another  work  un- 
der an  assumed  title,  and  an  authority  obtained  for  the  "  Hom- 
ilies "  as  a  work  of  Apostolic  authority  resting-  on  the  inter 
mediation  of  Clemens.  Compare  Uhlhorn,  pp.  364,  365.  And 
the  autl i or  of  the  Homilies  (der  Ueberarbeiter)  added  Peter's 
letter  to  James  ;  and  Peter  addresses  the  Presbyters. — ibid., 
362,  364.  Neither  the  character  of  Peter  nor  that  of  Simon  in 
the  Original  Work  can  have  been  essentially  changed. — ibid. 
357.  The  main  result  of  all  this  is  that  the  Original  Work 
which  Uhlhorn  dates  posterior  to  A.D.  150  has  the  monarchia 
(episcopal  government),  Peter  and  James,  and  that  Matthew, 
xvi.  18  agrees  with  it.  Leviticus,  xix.  18  and  Matthew,  xix.  19, 
v.  28  f.  have  precisely  the  doctrines  of  love  of  others  and  chas- 
tity which  Uhlhorn,  364,  brings  up  as  prominent  doctrines  of 
the  Homilies.  When,  then,  Delitzsch  supposes  that  in  the 
words  "  Sifri  ha  Minim  "  in  the  Talmud  (Tract  Sabbath,  fol. 
116)  he  has  found  a  reference  to  the  Gospel  of  the  Hebrews, 
traces  of  it  prior  to  a.d.  130,  it  is  hard  to  imagine  what  "  Hae 
retical  Books  "  can  be  meant ;  but  the  Books  of  the  Elchasites 
were  as  early  as  a.d.  101,  and  there  is  no  reason  to  suppose 
that  any  form  of  the  Christian  evangels  was  in  existence  when 
the  Apokalypse  was  written.  At  all  events,  Justin  Martyr 
mentions  but  ONE  in  his  time,  although  he  speaks  of  memoirs. 
That  Matthew's  Gospel  long  preceded  the  Syrian  doctrine  of 
episcopacy  is  hardly  to  be  maintained  ;  but  that  the  Ebionites ' 

1  The  remarkable  statement  of  Justin,  p.  101,  that  the  Christos  was  called  Iaqab 
and  Israel,  shows  that  the  Christ  was  regarded  as  the  Great  Archangel,  and  overpowers 
the  Darkness.— Gen.  xxx.  ii.  24,  26,  38.  The  Diaspora  knew  this,  else  Justin  would 
have  never  got  at  it.  And  this  shows  how  very  far  this  doctrine  had  advanced  among 
the  Diaspora,  that  even  Philo  held  the  theory  that  assumed  the  Great  Archangel,  the 
Logos.  Justin  does  not  remember  Paul  but  only  John  of  the  Apokalypse.  Both  if 
they  lived  at  all  were  contemporaneous,  but  as  Justin  remembers  John  it  looks  as  if 
the  Apokalypse  was  possibly  near  a.d.  130.  Justin's  works  look  as  unreliable  as  the 
date  of  Justin. 

As  to  the  conception  of  the  Christos,  he  was  formerly  Logos,  once  appearing  in  the 
idea  of  flame,  and  once  without  body,  in  image. — Justin,  Apol.  I.  160,  161.  Here  we 
have  the  original  Saviour,  the  Christos  asomatos.  Since  they  are  Gentiles,  Christ  will 
not  help  them  :— Hippolytus,  vii.  19  ;  also  Matthew,  x.  0;  xv.  26.  The  belief  in  a 
Christos  is  in  psalm  2nd,  in  Satnrninus.  Menander,  Simon  Magus,  Philo,  Kerinthus, 
the  Ebionites  and  Basileides.  From  the  Jordan  to  the  Euphrates  the  religion  of 
Mifchra  was  known.     They  worshipped  (like  the  Essenes  and  Ebionites)  the  Christos 


79S  THE  GHEBERS  OF  HEBRON. 

held  gnostic  doctrines  is  undeniable.  In  the  middle  of  the 
fourth  century  Epiphanius,  xxx.  16  could  say  of  his  Ebionites  : 
They  do  not  say  that  he  has  been  born  from  God  the  Father, 
but  has  been  created,  as  one  of  the  Archangels,  but  being 
greater  than  they,  and  that  he  is  Lord  of  the  angels  and  of  all 
things  made  by  the  Almighty.— Uhlhorn,  397.  That  Matthew's 
Gospel  holds  the  doctrine  "  conceived  from  the  Holy  Ghost " 
shows  the  little  difference  two  hundred  years  could  make  in 
the  cardinal  doctrines  of  Elchasite,  Ebionite,  and  Nazorian 
gnosis  in  a.d.  367.  In  Tertullian's  time  the  Ebionites  consid- 
ered Iesu  a  man ;  and  it  is  likely  that  their  gnosis  changed  but 
little  in  200  years.  But  the  Ebionites  such  as  Irenaeus  men- 
tions (I.  26)  used  only  the  Gospel  according  to  Matthew.— 
Irenaeus,  I.  xxvii.  The  characterisation,  in  Matthew,  xxiv.  of 
Hadrian's  temple  of  Jupiter  Capitolinus  in  the  ruins  of  Jeru- 
salem as  the  abomination  of  desolation  and  his  warnings 
against  false  Messiahs  seem  to  effectually  settle  the  point  that 
his  evangel  was  written  later  than  a.d.  136.  The  Essaian  doc- 
trine had  long  been  to  save  the  soul  by  the  sacrifice  of  the 


asarkos,  the  flcshless  asomatos  Christos,  in  the  sun. — Matthew,  xvii.  2,  5.  This  must 
be  the  Persian  Mithra  born  in  the  sign  Virgo  ( — See  Justin  Martyr,  Dialogue,  p.  87), 
aTToSiSous  to  Tivtvixa. — Justin,   p.    105;   John,    XX.    22.      iravTa.  /u.01  irapa&eSorai.  vnb  tou  irarpos. — 

Justin,  p.  101.  The  Mithra  Mysteries  belong  to  the  Babylonian  gnosis,  and  Mithra 
was  born  Dec.  25th.  So  that  when  the  Essenes,  Therapeutae,  and  Egyptians  adored 
the  Sun,  they  praised  the  Logos,  and  Christos  in  the  sun. — Porphyry,  de  Abst.  iv.  8, 12. 
We  are  hated  because  of  the  name  of  the  Christos,  says  Justin  Martyr,  Apol.  I.  p.  144. 
Abu  'Hanifah  (died  in  a.d.  767)  regarded  the  Sabians  as  such  as  stood  between  Juda- 
ism and  Christianism  and  read  psalms  ;  his  pupils  on  the  contrary  regarded  them  as 
Magians  because  they  worshipped  the  Angels.  Abu-l-'Hasan  'Obeidallah  el-Karchi 
(died  A.D.  955)  says  that  there  were  two  sorts  of  Sabians  :  the  one  sort  confesses  the 
Prophecy  of  Iesu  Christos  and  reads  psalms,  consequently  are  a  kind  of  Christians ; 
the  others  reject  the  Prophecy  and  the  revealed  scriptures  altogether,  and  revere  the 
Sun. — D.  Chwolsohn,  Ssabier,  I.  191,  192.  In  the  eastern  and  south-eastern  region 
from  Palestine  to  Chaldaea  there  was  a  conflux  of  different  peoples  and  religious  com- 
munities which  since  ancient  times  were  more  or  less  exposed  to  the  influence  of  Pars- 
ism. — ibid.  119.  This  means  that  they  were  used  to  Mithraism  from  at  least  as  early 
as  rs.  c.  200.  The  descendants  of  the  Nazoria  continued  at  Bassora  until  recently.  The 
Logos  of  the  God  is  His  Son  and  is  called  Angel  and  Apostolos. — Justin,  Apol.  I.  p. 
160,  161.  His  name  is  the  Angel  of  the  Lord  in  Genesis.  Therefore  from  Jewish 
Messianism  and  Chaldaean-Jewish  gnosis  and  the  theory  of  Powers  and  Archangels 
the  Ebionites  (supported  by  the  Philonian  theory  of  the  Angel  Logos  and  Isaiah's 
Angel  Iesua)  were  persuaded  to  stand  firm  in  the  theory  of  a  Christos  asarkos  as  the 
King  of  the  Angels.  The  logical  inference  is  that  the  Christos  asarkos  was  first  recog- 
nized ;  and  the  idea  of  a  Christos  incarnation  was  subsequently  conceived  suggested  by 
the  relations  of  Hermes  (Sun,  Logos)  as  Messiah  in  the  sign  Virgo  and  the  Jewish 
notion  of  the  Son  of  David  as  Messiah. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        799 

body.  Hence,  as  the  Jews  had  found  that  warlike  Messiahs 
had  not  saved  the  country,  some  one  seems  to  have  thought 
the  time  had  come  to  preach  a  Messiah  with  Iessene  doctrines 
who  by  the  sacrifice  of  his  own  iiesh  was  to  save  the  souls  of 
others.  This  is  the  idea  given  in  Rev.  v.  9,  vi.  9,  vii.  14  and  is 
the  opposite  of  the  Jewish  Messiah  apparently  ;  but  it  was 
genuine  Essene  gnosis,  so  far  as  the  idea  of  saving  souls  by 
self  sacrifice  goes.  Now  the  precise  way  in  which  this  doctrine 
of  sacrifice  was  to  be  carried  out  would  depend  not  only  upon 
the  gnosis,  the  celestial  rank  of  the  victim,  but  also  upon  the 
narrative  of  the  life  of  the  victim  and  the  mode  of  sacrifice. 
The  idea  of  the  prophets  that  the  Messiah  was  to  be  a  man  of 
war  was  completely  overturned  in  the  minds  of  the  Nazorians 
and  Ebionites ;  some  of  them  undoubtedly  were  convinced 
after  the  war  of  A.d.  134-5  that  the  transjordan  mountains  or 
the  mountains  of  the  East  were  the  best  places  of  refuge,  and 
that  meddling  with  Rome  by  warlike  Messiahs  or  in  any  offen- 
sive manner  would  be  a  fatal  error. — Matthew,  xxii.  21 ;  xxiv. 
16-26.  At  any  rate  they  would  not  give  up  Moses  and  the 
Law,  not  even  if  the  Scribes  and  Pharisees  continued  to  sit  in 
the  seat  of  Moses.  No  adequate  motive  remained  for  the  ap- 
pearance of  the  divine  spiritus  on  earth  in  a  human  shape  ex- 
cept the  salvation  of  the  human  soul  in  the  resurrection  of  the 
dead,  and  to  counter  Markion.  Matthew's  doctrine  of  the 
supernatural  birth  is  a  complete  reply  to  Markion's  view,  for 
the  flesh  was  the  last  thing  Markion  desired  to  see  in  the 
Christos.  Hence  Tertullian's  vigorous  reply  to  Markion,  sup- 
porting himself  on  the  evangelical  party,  was  a  similar  move. 

The  reign  of  the  Eastern  Saints  began  as  early  as  the  time 
of  the  Budhist  monks.  The  Essene  monasteries  followed  on 
the  Jordan,  and  the  Sect  of  John  became  the  rage.  The  Essene 
Saints  gave  birth  to  the  Nazoraians  of  the  Jordan.  These 
Saints  became  Apostles. — The  Didache  (Ant.  Mater,  57,  59) ; 
Luke,  x.  3-12.  The  Codex  Nazoria  has  claimed  that  the  Man- 
dates at  Bassora  were  the  Nazoria,  Baptists  of  the  sect  of  John 
on  the  Jordan  in  the  first  century.  To  this  originally  Mithra- 
baptist  sect  Matthew  traces  the  Baptism  of  Tesu  as  a  Nazo- 
rene.  En  Nedim  names  Elchasai  as  the  founder  of  the  Man- 
dates—Chwolsohn,  I.  112,  113-117.  Chwolsohn,  114,  dates 
him  in  the  beginning  of  the  reign  of  Trajan  according  to  the 
Philosophumena,  and  (p.  116)  says  that  the  Elchasaites  were 


800  THE  GHEBERS  OF  HEBRON. 

at  least  originally  identical  with  the  Mandaites  or  Babylonian 
Ssabians.  As  Elchasi  was  connected  with  the  Ossenes  (an 
Asayan  Essenian  sect)  and  the  worshippers  of  Mithra  (Sun  and 
Logos)  in  Nabathaea,  Petraea,  Moabitis  and  Iturea,  and  a 
founder  of  the  Ebionites  and  Nazorenes  ( — ibid.  116,  117,  122, 
123),  the  Mandaites  are  brought  home  to  the  sect  of  John  on 
the  Jordan,  to  Matthew  and  the  Ebionites,  and  to  the  Iesu 
that  Matthew  says  joined  the  Nazofta  in  the  Baptism  of  John. 
Essenes,  Ossenes,  Iessaians,  Ebionites  are  all  the  ancient  Na- 
zoria. 

Salve  festa  dies,  toto  venerabilis  aevo 

Qua  deus  infernum  vicit  et  astra  tenet. — Easter  Hymn. 

In  occursum  Magni  Regis 

Fer  ardentes  lampadas. ' — Early  Christian  Hymn.     Rambach,  I. 

The  Jews  before  Christ  had  an  idea  of  a  Messiah,  and  Jose- 
phus  includes  the  Essaioi  (Essenes,  Iessaioi)  among  the  Jews. 
But  the  Essaioi  were  notorious  for  self-denial,  consequently 
they  were  Nazarenes  (for  Zar  and  Nazar  mean  abstinence;  to 
abstain).  Epiphanius,  I.  121,  in  the  fourth  century  wrote 
that  "  the  Nazarenes  were  before  Christ,  and  knew  not 
Christ."  He  might  as  well  have  said  that  psalm  ii.  or  Daniel 
were  before  Christ,  or  that  the  Jews  and  Essenes  were  before 
Christ  and  knew  not  the  Jewish  Messiah.  When  the  Fathers 
wrote  Iesu  they  meant  Christ ;  and  half  the  time  when  they 
wrote  "  Christus  "  they  meant  Iesus.  All  Christians  at  that 
time  (in  the  time  of  the  Kerinthians)  were  equally  called  Na- 
zoraioi  (Nazorenes). — Epiphan.  I.  p.  117,  Petavius.  In  the 
first  century  the  Jordan  population  knew  only  the  Jewish  Mes- 
siah ;  but  after  135-145,  when  the  Gospel  had  declared  that  Iesu 
was  the  Messiah,  the  Fathers  in  their  writings  used  the  word 
Christos  for  Iesus,  assuming  (with  all  the  subtlety  of  a  sophist) 
the  very  point  at  issue,  i.e.  whether  Iesu  was  the  Christ.  That 
question  had  to  be  settled  ;  and  the  Fathers  settled  it  by  say- 
ing that  he  was  the  Christ :  but  the  Jews  did  not  agree  with 
them.  "We  have  already  seen,  above,  that  the  Logos  (Word  of 
the  God),  Messiah,  Christos  were  understood  by  Saturninus, 
Kerinthus  and  the  Ebionites  to  mean  the  "  asarkos  idea," 
Christ  not  in  the  flesh.     Saturninus  (in  Irenaeus)  mentions  no 

1  The  vigil  was  at  midnight  when  at  the  1st  streak  of  light  they  bore  torches  to 
meet  the  Bridegroom  Lord,  Adon  the  Sun. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        801 

Iesu.  Dating  Saturninus,  as  most  do,  in  about  a.d.  130,  this 
neglect  or  ignorance  of  Iesu  becomes  important  from  a  his- 
torical point  of  view,  for  not  to  know  anything  about  Iesu  (and 
Pliilo  was  equally  ignorant  of  his  existence)  in  130  looks  as  if 
he  was  not  preached  until  after  Bar  Cocheba's  rebellion  was 
put  down  (about  135).  Justin  Martyr,  p.  42,  tells  the  Jews  that 
their  lands  are  deserts,  the  cities  burned,  foreigners  eat  the 
fruits  in  your  presence,  and  no  Jew  goes  up  to  Jerusalem. 
Hadrian  forbade  any  Jew  to  enter  Aelia  Capitolina  (Jeru- 
salem). Now,  as  Justin  knows  one  Evangelium  (and  that  re- 
sembles Matthew's),  and  that  Evangel  is  the  oldest  known,  the 
'  Gospel  according  to  the  Hebrews,'  we  have  one  more  prob- 
ability that  Matthew,  xxiv.  was  written  after  the  war  with  Bar 
Cocheba  in  132-135.  The  Apokalypse  knows  no  Evangel. 
Justin  lays  stress  on  the  prohibition  to  enter  Jerusalem. 
What  is  remarkable  is  that  writing  not  far  from  a.d.  160  or 
later  Justin  mentions  only  one  "  the  evangelium."  If  but  one, 
this  apparently  is  not  Matthew's  Gospel  but  very  like  it. 

We  have  seen  that  a  divine  revelation 1  is  such  only  by  vir- 
tue of  communicating  to  us  something  which  we  could  not 
know  without  it  and  which  is  in  fact  undiscoverable  by  human 
reason  ;  and  that  miraculous  evidence  is  absolutely  requisite  to 
establish  its  reality.  The  supposed  miraculous  evidence  is 
not  only  upon  general  grounds  antecedently  incredible,  but 
the  testimony  by  which  its  reality  is  supported  is  totally  in- 
sufficient even  to  certify  the  actual  occurrence  of  the  events 
narrated.  The  history  of  miraculous  pretension  in  the  world, 
and  the  circumstances  attending  the  special  exhibition  of  it, 
suggest  natural  explanations  of  the  reported  facts  which  right- 
ly and  infallibly  removed  them  from  the  region  of  the  super- 

1  "  Matthew,  who  first  of  the  othersis  related  to  have  delivered  the  Evangelium  to 
the  Hebrews  who  from  (out  of)  the  Circumcision  had  believed." — Origen,  II.  Com.  on 
John,  torn.  vii.  p.  191.  If  Origen  is  correct  here,  what  becomes  of  Delitzsch's  Siphri 
ha  Minim  and  the  "  Gospel  of  the  Hebrews  ?  "  But  it  is  probable  that  there  was  a 
"  Gospel  of  the  Hebrews  "  prior  to  our  Matthew.  When  it  appeared  is  not  settled.  It 
could  not  well  have  preceded  the  Apokalypse;  and  as  Rev.  xxi.  14  has  the  expression 
"twelve  foundations,  and  on  them  the  twelve  names  of  the  twelve  angels  or  apostles  of 
the  Lamb,"  it  is  plain  that  the  author  did  not  know  the  names  of  Matthew's  VI  apostles. 
In  fact,  the  Sabian  Lamb  (in  Aries)  was  as  much  connected  with  the  number  18,  as 
the  Chaldaean  Sabaoth  was  with  the  number  7.  So  that  the  date  and  precise  contents 
of  the  so-called  "  Gospel  of  the  Hebrews"  are  very  uncertain.  The  date  is  as  likely 
to  have  been  after  148  as  before  that  time  if  Justin  and  Matthew  are  considered  in 
connection  with  probabilities.  See  Julian,  Orat.  iv  ;  v.  pp.  151,  172,  173. 
51 


802  THE  GHEBERS  OF  HEBRON. 

natural.  History  clearly  demonstrates  that  wherever  igno- 
rance and  superstition  have  prevailed  every  obscure  occurrence 
has  been  attributed  to  supernatural  agency,  and  it  is  freely  ac- 
knowledged that,  under  their  influence,  inexplicable  and  mi- 
raculous are  convertible  terms.  On  the  other  hand,  in  propor- 
tion as  knowledge  of  natural  laws  has  increased,  the  theory  of 
supernatural  interference  with  the  order  of  nature  has  been 
dispelled,  and  miracles  have  ceased.1 

The  great  principle  connected  with  this  planet  to  which  in 
life  and  in  death  our  bodies  are  confined  is  evolution,  the  de- 
velopment of  one  status  out  of  another.2  This  is  absolutely 
true  of  mental  development.  Remote  causation,  like  the  be- 
lief in  spirits,  is  unreliable  and  unfounded.  All  ideas  are  born 
of  other  preexisting  phenomena  of  thought  and  sensation. 
There  were  in  India,  Babylon,  Judea  and  Egypt  two  articles 
of  belief :  one  was  the  theory  of  the  Logos  (the  monad  from 
the  unit)  ;  the  other  was  the  seven-planets  theory  (that  there 
was  a  Chief  Angel,  the  King,  who  held  the  Seven  Planets 
under  his  control. — Rev.  ii.  3,  16,  20 ;  vi.  6 ;  Exodus,  xxxvii. 
23 ;  Zachariah,  iv.  2,  10 ;  Rawlinson,  Journal  R.  A.  S.  vol.  xvii. 
30 ;  the  Chaldean  Seven-Rayed  God. — Julian,  Orat.  V.  p.  172  ; 
Movers,  I.  550,  552  ;  Lydus,  de  mens.  IV.  38,  74).  These  be- 
came united  with  the  doctrine  of  the  King  and  Saviour,  the 
presence  Angel,  the  Son  of  Man  (Dan.  vii.  13,  14)  and  the 
Gnostic  Son  of  the  Man  (Irenaeus,  I.  xxxiv.  pp.  134-136,  et 
passim).  This  is  the  Descent  of  Doctrine  historically.  But 
before  combining  such  doctrines  with  the  Messianic  theory 
the  adepts  of  the  Kabalah  would  have  done  better  to  have 
made  sure  that  these  theories  were  sound,  that  they  represented 
real  truths, — which  they  did  not.  The  number  of  planets  is 
more  than  fifty  ;  and  the  Logos- doctrine  like  the  angel-theory 
is  mere  speculation  based  on  an  ignorance  of  the  doctrine  of 
gravitation  of  bodies  and  of  modern  astronomical  ideas.     It 

i  Supernat.  Rel.  II.  477,  478. 

5  So  the  development  of  the  Christian  Messiah  out  of  the  Jewish. — Matth.  i.  1  ; 
iii.  11  ;  xi.  3;  John,  i.  20.  Origen  (II.  p.  1SP>)  Com.  on  John,  Tom.  Sept.,  connects  to- 
gether the  names  Theudas  and  Iudas  Galileos  with  the  expected  advent  of  the  Christos. 
— Acts,  v.  36,  37.  We  are  not  informed  that  anybody  except  the  Christian  party  saw 
this  connection.  Josephus,  Ant.  xx.  5.  1  supplied  the  information  about  Theudas 
and  Iudas  the  Galilean,  but  does  not  connect  them  with  John  the  Baptist  or  the  Chris- 
tian Messiah,  as  Origen  does.  The  Christians  wanted  to  preach  an  Ebionite  Iessaean 
Christian  Revival. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        803 

was  all  important,  in  starting  a  religion  or  a  sect,  that  its  funda- 
mental principles  should  not  be  based  on  erroneous  theories. 
When  the  Nazorene  Gnosis  '  speaks  of  the  "  Nazoria  who  have 
not  eaten  the  food  of  the  Children  of  the  world "  Eusebius 
founds  his  view  that  the  Therapeutae  were  the  Christians  ex- 
pressly on  the  fact  that  Philo  describes  the  Therapeutae  as  de- 
nying themselves  (Matthew,  xvi.  24 ;  Mark,  viii.  34).  Philo 
when  he  wrote  these  statements  had  in  view  the  first  heralds  of 
the  gospel  (the  Mithra  worship,  the  King  Sun  in  the  third 
Sibyl)  and  the  original  practices  handed  down  by  the  Apos- 
tles. '  Philo  describes  the  same  customs  that  are  observed  by 
us  alone  at  the  present  day,  particularly  the  Vigils  of  the  Great 
Festival.' — Eusebius,  H.  E.  II.  xvii.  The  Christian  writers 
from  Matthew  down  deal  with  Christianism  in  the  middle  of 
the  Second  Century  or  later,  not  with  Ebionism  in  a.d.  120. 
Origen  stands  on  the  ground  made  for  him  by  our  Tour  Gos- 
pels, the  Pauline  Epistles,  the  Book  of  Acts,  and  the  Apoka- 
lypse.  Which  is  as  much  as  saying  that  they  were  the  latest 
testimonies.  If  he  became  a  eunuch,  it  was  on  the  Essene  or 
Iessaian  principle  of  self-denial. — Matthew,  xix.  12.  If  the 
Christian  story  in  our  Four  Gospels  had  been  the  original  one 
(conforming  also  to  the  gnosis)  there  would  have  been  no 
Haeretical  Gnostics  (at  least  but  one  or  two  sects)  if  they  had 
had  to  spring  out  of  a  settled  orthodox  Christianism.  But  be- 
fore 145-150  the  only  settled  thing  east  of  Caesarea  and  Alex- 
andria was  the  gnosis.  If  we  want  to  see  some  of  the  Gnostics 
of  Saturninus,  Karpokrates,  and  Kerinthus  inside  of  the  early 
Christian  or  Ebionite  Church,  look  at  Colossians,  ii.  18  and 
Acts,  vii.  53.  The  gnosis  of  the  Babylonian  Mithra  and  self- 
denial  (arising  out  of  the  contrast  of  spirit  and  matter)  had  to 
come  first,  before  the  idea  could  arise  of  applying  the  adjective 
Messiach  or  Christos  to  any  human  being.  One  main  doctrine 
of  the  Ebionites  was  not  to  worship  idols. — Praedicatio  Petri ; 2 
Rev.  ii.  14,  20. 

It  is  generally  recognised  that  the  great  gnostic 3  heads  of 
parties  with  their  completed  systems  sprung  up  under  Ha- 
drian.    Since  a  philosophical  development  will  not  at  once 

1  Codex  Nazoria  (Norberg). 
3  Origen,  vol.  II.  215. 

3  Elchasai  seems  to  have  held  the  doctrine  of  a  male  anil  female  principle  in  creation. 
— Chwolsohn,  I.  117.     So  did  Simon  Magus  and  the  Kabalah. 


801  THE  GHEBERS  OF  HEBRON. 

produce  its  ripest  fruits  we  may  infer  that  the  beginning's  of  a 
movement  which  reached  its  culminating-  point  about  a.d.  130 
must  go  back  into  the  first  century,  perhaps  even  so  far  as  the 
time  of  the  apostles.1  In  fact,  the  presence  of  gnostic  sects  has 
been  recognised  as  early  as  the  middle  of  the  first  century. — 
Holtzmann,  Kritik  der  Epheser-  und  Colosserbriefe,  p.  292. 
Moreover  Philo  has  the  gnosis.  To  him  it  was  something 
esoteric,  a  sort  of  mystery.  Paul  makes  such  a  use  of  the  gno- 
sis as  presupposes  its  existence  prior  to  his  time  ;  and  Lassen, 
Indische  Alterthumskunde,  III.  401,  settles  this  point  com- 
pletely by  showing  the  existence  of  the  gnosis  in  India  before 
our  era.  We  have  elsewhere  adverted  to  its  existence  in  Bab- 
ylon before  Christ.  It  is  a  great  error  to  suppose  that  the 
Jews  of  that  time  remained  indifferent  to  the  ideas  of  that 
period.  See  Holtzmann,  pp.  297,  298-301.  The  birth  from  im- 
maculate conception  is  seen  in  the  earlier  gnostic  systems, 
even  in  the  system  of  Simon  Magus  and  in  the  Older  Hermet- 
ic Books  quoted  by  Iamblichus  ;  see  Cory,  Anc.  Fragments, 
p.  283  :  "  From  this  one  the  self-originated  God  caused  himself 
to  shine  forth."  This  immaculate  conception  was  conceived 
of  by  the  gnostics  ouly  in  the  case  of  spiritual  essences. 
spiritual  beings,  not  flesh.  Of  course  they  were  shocked  when 
the  idea  was  put  forth  of  a  pure  spirit  born  of  a  virgin.  Mar- 
kion  may  not  have  heard  of  the  Crucifixion  ;  for  the  Gnostics 
could  not  admit  that  the  Christos  had  an  earthly  body,  neither 
could  they  believe  that  he  was  crucified.  Therefore  Tertul- 
lian,  III.  xix.  asserts  that  Markion  denies  that  his  own  Christ 
had  a  nativity.  If  never  born,  he  could  not  have  been  Cruci- 
fied. How  then  could  Markion  have  made  the  Gospels  a 
foundation  for  his  argument,  when  the  Crucifixion  is  the  lead- 
ing point  in  all  of  them  ?  In  Markion's  system,  the  Christos  had 
no  flesh  to  be  crucified. — Tertull.  III.  viii.  Markion  did  not 
find  any  birth  from  a  daughter  of  Abrahm  described  in  the 
Apokalypse,  nor  any  Crucifixion  there  ;  because  the  Gospels 
were  not  written  (according  to  our  thinking)  when  the  first 
edition  of  the  Apokalypse  appeared.  But  his  reputation  was 
that  of  a  Great  Man  and  a  daring  thinker  among  the  Encra- 
tites. 

1  That  depends  on  what  is  meant  by  this  word.  Write  to  the  Angel  of  the  Eccle- 
sia  at  Ephesus. — Rev.  i.  1.  Apostle  like  Angel,  means  emissary,  messenger.  The 
Jewish  Sanhedrin  had  them.     The  Didache  mentions  them  as  travelling  missionaries. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        805 

The  Unrevealed  Being-  (the  Old  Bel  who  is  the  Ancient  of 
days)  reproduces  himself  in  the  second  Bel,  who  is  the  God  of 
the  Seven  Planet  rays,  Son  of  his  Father,  Logos  and  Bel  the 
Younger.  He  lifts  up  the  souls  to  the  Father. — Movers,  I. 
267-9,  551-3.  The  soul  passes  three  nights  near  the  body.— 
Spiegel,  Avesta,  I.  16  ;  III.  lxxiv. ;  Euripides,  Hecuba,  31,  32. 
Adonis,  Osiris,  and  Dionysus  die,  and  rise  again  the  third  day. 
But  they  tell  the  story  that  Simon  Magus  was  buried  but  did 
not  rise.  According  to  Hieronymus,  Simon  Magus  applied  to 
himself  these  words  :  I  am  the  Word  of  God,  I  am  the  Beauti- 
ful, I  the  Advocate,  I  the  Omnipotent,  I  am  all  things  that  be- 
long to  God. — Hieron.  Comment,  in  Matth.  xxiv.  5 ;  Franck, 
Kabbala,  252.  The  Word  or  Wisdom  includes  in  itself  the 
other  Sephiroth. — ib.  252.  When  Simon  Magus  taught  that 
he  was  himself  the  Highest  Power  he  meant  that  he  was  the 
Divine  Word,  the  Logos. — Hieron.  Comm.  in  Matth.,  6,  24,  5, 
vol.  7.  ed.  Venice.  Simon  also  wished  (as  personification  of 
the  Word)  to  personify  (in  Helena)  the  Feminine  Divine  In- 
telligence, the  Venah  or  Binah.  This  is  complete  Kabalah  ; 
for  Hermes  also  has  the  mind-perceived  Sophia.  Simon  held 
the  genuine  Sohar  doctrine  that  all  that  exists,  all  that  the 
Ancient  has  formed,  can  only  have  existence  by  a  reason  of  a 
Male  and  a  Female.  The  Ancient  has  a  form  and  no  form. 
He  assumed  a  form  when  He  called  the  universe  into  being. 
He  assumed  the  form  Adam,  which  has  in  itself  the  qualities 
Father  and  Mother.  Genesis,  ii.  22,  23,  has  this  very  Kabalist 
tradition.  So  that  Simon  had  got  hold  of  the  Egyptian  doc- 
trine of  the  Concealed  Amnion.1  The  Most  Sacred  Ancient  is 
abscondite  and  occult  (concealed)  and  the  Supernal  Wisdom 
hidden  in  that  Cranium  is  found  and  again  not  found.  Is  he 
King-,  so  is  she  Queen,  the  Virgin  Matrona.  The  Light  which 
is  manifested  is  the  garment,  for  the  King  is  himself  the  inner- 
most Light  of  all  lights.  The  Son  of  the  God  is  then  the 
Shechinah  or  the  Son  of  the  Shechinah  ;  and  Metatron  is  him- 
self the  Shechinah.  The  Secret  Wisdom  (the  Highest  Crown) 
is  the  First  Power  (Bason  Rasion)  whose  existence  no  creature 

1  The  ram-god  Ammon  (the  Creative  Mind,  in  EgyptHwould  in  the  Sign  Aries  be 
represented  by  the  Lamb  in  Spring.  I  was  with  him  Amon. — Proverbs,  viii.  30,  He- 
brew. Physicians  have  called  Dionysus  the  Mind  of  Zens  because  they  said  that  the  Sun 
was  the  Mind  of  the  world. — Macrobius,  p.  301 .  Horus  (Apollo)  is  the  power  appointed 
over  the  sun's  circuit. — Do  Iside,  61.  The  Gnostics  called  Horns,  the  Cross,  Re- 
deemer, and  Freer.     He  is  White  in  color. — De  Iside,  22. 


SOG  THE  OHEBERS  OF  HEBRON. 

can  conceive. — Meyer's  Jezirah,  p.  1 ;  Dunlap,  Sod,  II.  76  ft'. 
In  the  Kabbalist  trinity,  the  Beauty  is  the  King,  and  the  She- 
kinah  is  the  Matron  or  Queen. — Franck,  p.  145.  Simon  Magus 
having-  got  himself  into  this  prosperous  line  of  business  was 
naturally  regarded  by  the  managers  of  Christianism  in  the 
last  part  of  the  second  century  as  a  direct  rival  in  religion  to 
the  theology  of  Matthew,  and  no  end  of  libels  were  put  forth 
against  him.  Irenaeus  and  Justin  circulating  some,  and  fol- 
lowing in  the  wake  of  Acts,  viii.  9,  13.  Helena,  instead  of 
being  the  inwoven  feminine  part  of  the  Concealed  Wisdom, 
was  declared  to  be  something  worse  than  an  abstraction  by 
the  managers  of  faith.  Tantaene  irae  coelestibus  animis! 
They  went  so  far  as  to  say  that  Simon  even  believed  !  He  had 
as  much  Kabalah  as  they !  Why  shouldn't  he  believe  ?  In 
those  days  prophets  or  apostles  came  to  Antioch  contra  Paul, 
and  prophesied  against  him.  But  the  name  Paulos  was  Greek, 
and  Saul  is  Jewish.  The  change  of  name  from  Jewish  to 
Greek  seems  to  subindicate  the  endosmosis  and  exosmosis,  or 
interfiltration  process,  that  was  going  on  between  the  Jewish 
Diaspora  and  the  Greek,  from  Edessa  to  Antioch.  The  '  born 
blind  '  began  to  see. 

If  the  story  of  the  Samaritan  Messiah  or  the  doctrines  of 
Elchasai  and  of  Simon  Magus  preceded  the  Ebionites,  theso 
last  may  have  borrowed  from  Babylonians,  Sabians  or  Jews  an 
idea  of  the  Great  Archangel.  But  the  expression  Magna  Vir- 
tus Dei,  the  Great  Potence  of  the  God,  has  the  same  meaning  as 
the  Great  Archangel.  The  Samaritans  said  that  Simon  Magus 
was  God  above  every  Beginning  and  Authority  and  Power.1 
When  we  read  that  Simon  Magus  claimed  (or  was  said  to  have 
claimed)  to  have  appeared  among  the  Jews  as  Son  (the  Great 
Power)  this  means  the  King,  Metratron  the  Angel  Iesua  ;  but 
that  Simon  appeared  as  a  man,  not  being  one,  and  seemed  to 
suffer  in  the  Ioudaea,  not  having  suffered,2  and  that  he  was 
auctor  salutis  (a  Saviour)  carries  the  crucifixion  story  back  in 

1  Justin  vs.  Trypho,  p.  115.  These  are  three  orders  of  Angel-Powers  on  high. — So 
Colossians,  i.  16.  In  Clementine  Homily  II.  32,  Simon  is  described  as  performing  re- 
markable miracles.  This  description  of  him  tells  us  the  credulous  character  of  those  to 
whom  Christianism  was  preached. 

•  Zachariah,  xii.  10,  speaks  of  mourning  for  some  one  that  has  been  pierced.  John, 
xix.  34  introduces  this  incident  into  his  gospel  in  order  to  make  out  that  the  piercing  of 
the  Iesu  had  been  exactly  foretold  by  Zachariah.  The  prophets  could  be  turned  to 
account,  in  this  way. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        807 

the  direction  of  the  time  of  Simon.  See  Hippolytus,  vi.  19 
(ed.  Duncker,  p.  254).  Antiqua  Mater,  pp.  258,  259/  seems  to 
think  that  it  was  leans  in  Simon's  doctrine  who  appeared  as 
Son  in  Judaea,  and  suffered  the  apparent  death  which  alone 
the  Gnostics  admitted.  In  any  case,  there  is  no  evidence  which 
hinders  our  believing-  all  the  mythical  statements  regarding 
Simon  Magus  to  have  been  made  posterior  to  the  destruction 
of  Jerusalem  in  a.d.  70.  Coupling  the  crucifixion  with  the 
name  of  Simon  Magus  does  not  go  very  far  to  show  that  the 
story  about  the  crucifixion  was  published  prior  to  138  in  the 
second  century.  So  that  even  then  Judaea's  Messianism  must 
have  had  its  influence  upon  those  gnostic  Apostles  ~  that 
preached  the  King,  the  Son  of  the  Man,  the  Christos,  and  the 
Angel  Iesua  in  the  Desert.  And  what  was  gnostic  Apostle- 
ship  ?  The  preaching  of  the  Father,  the  Son,  and  the  Spirit ! 
These  three  doctrines  are  derived  from  the  Jewish  belief  (or 
Scribal  doctrine)  contemporaneous  with  the  Old  Testament 
scriptures.  The  doctrines  of  the  Kabalah  are  full  of  Father, 
Mother,  Messiah,  and  Holy  Pneuma.  The  basic  principles  of 
the  Iessaian  Nazorenes  should  have  been  tested  before  hand- 
ing them  down  as  Supernatural  Revelation  to  modern  times. 
In  a  dissertation  on  a  monument  of  Mithra  (who  is  born  at 
Christmas)  discovered  at  Oxford  in  1747,  Mr.  Stukely  de- 
scribes all  the  particulars  which  establish  the  connection  be- 
tween the  festivals  at  the  birth  of  the  Christos  and  those  at 
the  birth  of  Mithra.  In  the  Persian  Mysteries  the  body  of  a 
Young  Man,  apparently  dead,  was  exhibited,  which  was  fig- 
ured to  be  restored  to  life.  By  his  sufferings  he  was  believed 
to  have  worked  their  salvation,  and  on  this  account  he  was 
called  their  Saviour.  His  priests  watched  his  tomb  to  mid- 
night of  the  vigil  of  the  25th  of  March  with  loud  cries,  and  in 
darkness,  when  all  at  once  the  light  burst  forth  from  all  parts, 
and  the  priest  cried,  "  Rejoice,  O  sacred  initiated  !  your  God  is 
risen  !     His  death,  his  pains  and  sufferings,  have  worked  your 

1  Bunsen,  Hippolytus,  1852,  I.  39,  cited  by  B.  Bauer,  Chrixtm  etc.,  p.  oil  ;  Mil- 
ler's Philosophumena,  v.  14,  ed.  1S51. 

-The  expression,  'Euaggelion  kata  tons  Apostolous,' is  a  name  of  the 'Gospel 
according  to  the  Hebrews.' — Supernat.  Rel.  I.  427.  Which  name  tends  to  strengthen 
the  idea  of  the  author  of  Antiqua  Mater  that  missionary  Apostles  preached  the 
Gnostic  Revelation,  which  from  using  the  Gnostic  expression  'the  Son  of  the  Man,' 
developed  stlil  further  into  the  New  Testament  gnosis  coupled  with  a  narrative  of  a 
life. 


808  THE  OIIEBERS  OF  HEBRON. 

salvation."  1  The  Young  Sun 2  lias  returned  to  Aries.  The 
Iessaioi  (Essenians)  and  Therapeutae  worshipped  the  Sun 
(Mithra);  according-  to  Philo.and  Josephus  they  paid  regard 
to  the  Being  in  the  Sun.— Numbers,  xxv.  4.  The  initiated  in 
the  Mysteries  of  Mithra  were  baptized. — Dunlap,  Sod  II.  p. 
120  ;  Tertullian,  Baptism,  cap.  v  ;  de  Corona  Milit.  c.  ult ;  De 
Praescript.  c.  40.  The  Initiated  of  Mithra  were  marked  with 
the  sign  on  the  forehead. — Tert.  de  Corona,  xv.  216,  217  ;  Ham- 
mer, p.  168.  The  tau  sign  was,  in  the  Old  Testament,  +,  or  T  ; 
both  forms  were  used  in  the  orient.  The  Birth  of  Mithra  oc- 
curred in  a  cave  and  the  Magi  from  Arrhabia  (says  Justin  vs. 
Trypho  p.  87)  found  him  in  a  cave.  Eusebius,  H.  E.  II.  cap. 
17  p.  87  (ed.  London.  1847  Bagster)  says  that  it  is  highly  prob- 
able that  the  ancient  commentaries  of  the  Therapeutae  are  the 
very  gospels  and  writings  of  the  apostles.  Eusebius  claims 
them  as  JVazaren.es  !  But  they  were  evidently  the  worshippers 
of  Mithra.  "  Mithra  was  for  the  Persians  what  the  Word  or 
Logos  was  for  the  Christians." — Mankind,  p.  553.  Platonism 
places  the  eternal  model  of  all  the  visible  creation  in  the  Logos 
or  Divine  Wisdom  ;  and  Plutarch  says  that  Mithra  was  often 
called  the  Second  Mind.— ibid.  579,  722.  The  Second  Mind  is 
Philo's  '  Second  God.'     In  Persia,  Syria,  Egypt,  there  was  a 

1  Mankind,  4S1 ,  4S9.     Compare  the  ceremony  of  the  Holy  Fire  at  the  sepulchre  at 
Jerusalem,  ibid.  491. 

2  The  Slain  Lamb. — ib.  496.  Mark,  viii.  31,  x.  34,  xiv.  1,  merely  uses  the  word  kill, 
which  agrees  with  the  Jewish  doctrine  in  Daniel,  ix.  26,  regarding  the  Messiah  ben 
Ioseph.  Mark,  xv.  however,  employs  the  word  meaning  crucifixion  (and  so  does  Mat- 
thew). The  Baliol  College  author  of  "  Mankind  "  sees  in  this  fact  an  evidence  of  the 
gradual  formation  of  the  Gospels  and  of  their  being  worked  up  to  their  present  status. 
The  learned  Christian  bishop  Faustus  says :  "  It  is  certain  that  the  New  Testament 
was  not  written  by  Christ  himself  or  by  his  disciples,  but  a  long  while  after  them  by 
some  unknown  persons,  who,  lest  they  should  not  be  credited  when  they  wrote  of  affairs 
they  were  little  acquainted  with,  affixed  to  their  works  the  names  of  apostles  or  of  such 
as  were  supposed  to  have  been  their  companions,  asserting  that  what  they  had  written 
themselves  was  written  according  to  (Kata,  "secundum")  the  persons  to  whom  they 
ascribed  it."  He  also  says  with  increasing  emphasis  (xxxiii.  chap,  iii.)  "  For  m;iny 
things  have  been  inserted  by  your  ancestors  in  the  speeches  of  our  Lord,  which, 
though  put  forth  under  his  name  agree  not  with  his  faith :  especially  since— as  has 
already  been  proved  by  us — these  things  have  not  been  written  by  Christ  or  his  apostles, 
but  a  long  while  after  their  assumption,  by  I  know  not  what  sort  of  half  Jeivs,  not  even 
agreeing  with  themselves,  who  made  up  their  tale  out  of  reports  and  opinions  merely, 
and  yet— fathering  the  whole  upon  the  names  of  the  apostles  of  the  Lord,  or  on  those 
who  were  supposed  to  have  followed  the  apostles — they  mendaciously  pretender!  that 
they  had  written  their  lies  and  contradictions  according  to  them. — Mankind,  p.  366 
quotes  the  edict  of  Diocletian  preserved  in  the  Fragments  of  Hermogenes,  that  the 
Gentiles  called  the  Christians  Manichaeans  ! 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        809 

spiritual  Sun  of  which  the  visible  sun  was  but  the  image. 
Plato  calls  him  the  King  of  the  visible  universe  and  Son  of  the 
Supreme  Being. — ibid.  425 ;  Plato,  de  Repub.  vii.  ;  Plutarch, 
Quaest.  Plat.  p.  1006.  The  tau  sign,  +,  T,  was  by  the  Chris 
tians  connected  with  the  Christos,  and  the  crucifixion  story 
may  have  originally  been  suggested  by  it  in  connection  with 
the  annual  death  of  the  Sun  and  Mithra's  birth  Dec.  25th.  At 
all  events,  we  have  the  Pauline  testimony  that  '  Christos  Cru- 
cified was  a  stumbling  block  to  the  Jews  ; '  and  it  must  have 
been  one  to  those  Ebionites  and  others  who  in  the  time  of 
Irenaeus  and  Tertullian  persisted  in  thinking  Iesu  a  mere 
man, — while  they  may  have  believed  in  the  Messiah  of  the  Old 
Testament  and  the  Christos  of  the  Book  of  Henoch.  With  the 
remarkable  exception  of  the  death  of  Iesua  on  the  cross  and  of 
the  doctrine  of  atonement  by  vicarious  suffering,  which  is  ab- 
solutely excluded  by  Budhism,  the  most  ancient  known  records 
of  the  Budhists  contain  statements  about  the  life  and  doctrines 
of  Gautama  Budha  which  correspond  in  a  remarkable  manner 
with  the  traditions  recorded  in  the  Gospels  about  the  life  and 
doctrines  of  Iesus  Christ.  It  is  still  more  strange  that  these 
Budhistic  legends  about  Gautama  as  the  Angel-Messiah  refer 
to  a  doctrine  which  we  find  only  in  the  Pauline  Epistles  and 
in  the  fourth  Gospel  ( — Bunsen,  Angel-Messiah,  50).  The 
human  character,  which  Philo  denies,  Matthew  supplies. 

The  first  of  Corinthians,  xv.  1,  4,  mentions  the  evangel,  and 
says  that  the  Christos  died  for  our  sins  according  to  the  Script- 
ures, but  there  is  no  reason  to  expect  an  Evangel  so  early  as 
a.d.  64.  The  Jew  recognised  without  difficulty  that  the  Chris- 
tos must  suffer  and  be  condemned  to  death,  and  that  the  Script- 
ures announce  it  (Justin,  Dial,  cum  Trypho,  80-90) ;  and  this 
testimony  is  confirmed  by  a  Jewish  book  of  undoubted  author- 
ity, the  Tare/am  of  Jonathan,  which,  as  it  appears,  applied 
Isaiah,  liii.  10  to  the  Messiah  :  "  Iahoh  wished  to  crush  hi  in  !  " 
And  there  is  no  room  to  suppose  that  this  interpretation  is 
later  than  Chiistianism  and  comes  from  the  Christians,  since 
the  mere  fact  that  the  Christians  applied  this  prophecy  to 
their  Christ  would  be  enough  to  hinder  the  Jews  from  referring 
it  to  their  Messiah,  if  this  had  not  been  already  established 
among  them. — Ernest  Havet,  le  christianisine  et  ses  origines, 
III.  375,  376.  The  idea  of  the  Death  of  the  Messiah  once  admit 
ted,  nothing  was  more  natural  than  to  find  it  in  the  words  of 


810  THE  OHEBERS  OF  HEBRON. 

Daniel,  ix.  26 :  pPttfS  m:1  Messiah  shall  be  cut  off.  He  has 
carried  the  sin  of  many,  and  interceded  for  transgressors. — 
Isa.  liii.  12.  In  Isaiah  liii.  8,  9,  he  dies,  but  in  verse  10  he  ap- 
parently lives,  so  that  one  must  presume  that  he  is  risen  from 
the  dead. — 1  Cor.  xv.  4. 

Basileides  lived  an  active  life  down  into  the  time  of  the  Older 
Antoninus  (138-145)  and  some  said  had  for  his  teacher,  "  as 
they  claim,"  Glaukias  the  interpreter  of  Peter. — Clemens  Al. 
Strom,  vii.  p.  898.  If  Basileides  wrote  after  a.d.  140,  he  very 
likely  comes  after  a  gospel  had  appeared.  The  story  about 
Glaukias  is  wholly  unreliable,  since  "  as  they  claim"  disposes 
of  the  story.1  Who  are  they  ?  Basileides  invented  a  system 
containing  the  Unborn  Father  and  Logos  and  a  lot  of  first-hy- 
postases,  powers,  princes  and  angels.  But  those  Angels  who 
after  them  (posterius)  hold  heaven  together,  who  are  seen 
by  us,  have  governed  all  things  that  are  in  the  world  and 
made  partes  (divisions)  for  themselves  of  those  nations  that 
are  on  it ;  but  of  these  the  principal  is  that  one  who  is  thought 
to  be  the  God  of  the  Jews.  And  because  he  wished  to  subdue 
the  other  peoples  to  his  own  men,  the  Jews,  all  the  other  prin- 
cipal angels  arose  against  him  and  went  counter.  For  which 
reason  also  the  other  peoples  opposed  his  people.  But  the 
Unknown  and  Unnamed  Father  seeing  their  destruction  sent 
his  firstborn  Nous  (Mind,  Logos)  who  is  called  Christos  to 
free  those  believing  him  from  the  power  of  those  who  made 
the  world.2  In  their  peoples,  however,  he  appeared  on  earth  a 
man  and  performed  miracles.  Wherefore  he  suffered  not,  but 
Simon  a  certain  man  of   Cyrene. — Irenaeus,   I.   xxiii.      From 

1  The  teaching  of  the  Lord  about  the  Parousia  (the  Lord's  Coming)  began  from 
Augustus  and  Tiberius  Kaisar,  but  is  completed  in  the  intervening  times  of  Augustus  : 
but  that  of  the  Apostles,  as  far  as  the  public  service  of  the  Paulus,  is  finished  under 
Nero ;  but  later  in  the  times  of  King  Adrian  were  those  who  invented  the  haeresies, 
and  their  periods  of  activity  continued  as  far  at  least  as  Antoninus  the  Elder,  such  as 
Basileides  even  if  he  should  claim  Glaukias  as  teacher  as  they  say  (u>s  avxovcnv  aurol), 
Peter's  interpreter.  For  Markion,  being  of  the  same  age  as  they,  conversed,  as  older, 
with  younger  (men)  :  after  him  Simon  for  a  little  while  heard  the  preaching  of  Peter. 
— Clemens  Al.  Strom.  VII.  xvii.  This  whole  story  is  entirely  unauthenticated,  except 
possibly  the  date  of  Basileides,  130-145.  The  idea  of  Simon  hearing  Peter  preach  is 
borrowed  from  Acts,  viii.  24-28.  What  Simon  got  out  of  Peter  has  not  yet  come  down 
to  us.  But  Clemens  does  not  put  Basileides  as  early  as  a.d.  130.  He  was  neoteros 
(younger)  than  Markion,  that  is,  later.  As  to  what  Clemens  heard  said  relating  to 
Augustus,  Tiberius,  Paulus  and  Nero,  some  wise  man,  very  likely,  put  the  cart  before 
the  horse. 

2  Gen.  xi.  7. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        811 

this  we  leam  not  only  the  extent  of  the  Jewish  gnosis,  but 
also  that  there  had  been  considerable  discussion  about  the 
Christos  before  the  time  of  Basileides,  otherwise  he  would  not 
have  gotten  the  idea  of  the  crucifixion-story.  Supposing 
Basileides  never  said  this.  Now,  if  the  Matthew-euangelium 
was  late,  still  there  was  the  Gospel  of  the  Hebrews  from  which 
persons  could  have  got  the  story,  as  Justin  Martyr  did.  The 
art  of  Irenaeus  probably  consisted  in  confusing-  the  evidences ; 
so  that  he  possibly  mismated  writers  by  not  following-  the 
order  of  succession  according  to  time.  If  the  Christian  story 
of  the  crucifixion  was  not  put  into  any  manuscript  until  after 
a.d.  135-140,  not  until  after  Bar  Cocheba's  rebellion  failed,  no 
one  could  have  tucked  in  his  own  account  of  it  before  this  time. 
It  is  at  least  remarkable  that  Irenaeus,  beginning  with  Simon, 
Menander  and  Saturninus  should  make  public  a  knowledge  of 
the  crucifixion-narrative  first  through  the  name  of  Basileides. 
One  would  have  supposed  that  he  would  have  let  in  Matthew 
or  Luke  before  Basileides  if  he  could.  But  evidently  Irenaeus 
preferred  to  plead  his  cause  his  own  way.  Still,  if  Simon, 
Menander  and  Saturninus  knew  nothing  about  the  Crucifixion, 
the  mere  fact  of  Irenaeus  making  Basileides  his  mouthpiece 
to  introduce  the  subject  rather  suggests  that  the  date  of  the 
Crucifixion  story  was  almost  as  late  as  the  Ebionite  Matthew, 
and  that  Irenaeus  himself  may  have  been  aware  of  it.  There 
were  two  Basileidian  systems  given  out,  an  older  and  a  later 
one.  Irenaeus,  Epiphanius,  Theodoret  exhibit  the  last. — Uhl- 
horn,  Horn,  und  Recogn.  287.  Consequently,  the  crucifixion 
reference  very  likely  appears  in  a  late,  mutilated  exhibition  of 
the  Basileidian  system.  The  Romish  Church  was  in  a  posi- 
tion where  it  could  make  it  uncertain  what  Basileides  said  or 
wrote,  if  it  chose,  by  destroying  the  evidences.  An  author 
writes:  Soil  doch  schon  Clemens  Alexandrinus,  ungeachtet 
seiner  tiefer  eindringenden  Kenntniss  von  der  Lehre  des  Basi- 
lides  in  demjenigen  was  sich  schlechterdings  nicht  mit  den 
Philosophumena  vereinigen  lasst,  auf  den  Uebergang  in  die 
spatere  Form  des  Basilidianischen  Systems  hinweisen.  Und 
diejenige  Form  desselben  in  welcher  wir  es  aus  Irenaeus, 
Epiphanius  und  anderu  Schriftstellern  kennen  hat  Uhlhorn, 
wie  ihm  Baur  nachriihmt,  sehr  richtig  fur  eine  Verstummelung 
des  ursprtinglichen  erklart. — p.  289. 

There  might  have  been  an  account  of  the  death  of  a  Naza- 


812  THE   OHEBERS  OF  HEBRON. 

rene  leader  published  without  the  charge  of  interference  with  the 
Roman  government  of  the  country.  What  difference  would  it 
make  to  Pilate  how  many  devils  he  cast  out,  as  long  as  he  did 
not  join  the  party  of  Judas  the  Galilean  against  Home.  But 
the  writer  was  forced  by  his  very  plan  to  dispose  of  his  hero 
in  some  way  (in  order  to  show  that  the  Messiah  had  already 
come,  and  disappeared  from  the  scene) ;  and  how  was  he  to 
account  for  his  disappearance  except  at  the  hands  of  the  hated 
Pharisees  and  Romans  ?  Besides,  there  were  all  the  traditions 
of  the  rebellions  against  Rome  in  Judea  floating  in  the  public 
mind, — and  no  one  beyond  the  Jordan  more  than  half  in- 
formed, and  by  hearsay  at  that.  Further  the  coincidence  be- 
tween Iesous  the  Nazarene  and  Iesous  of  Galilee  was  calculated 
to  awaken  national  interest  in  his  narration, — coupled  as  it 
was  with  the  name  of  Messiah  which  had  been  in  the  popular 
mouth  for  a  large  part  of  a  century.  What  had  a  Nazarene 
Messiah  to  do  with  Pilate  and  the  Romans  ?  Why  about  half 
a  dozen  or  more  pretenders  to  be  king  of  the  Jews  had  already 
been  destroyed,  if  the  author  of  '  Matthew '  wrote  in  the  2nd 
century,  as  the  writer  of  '  Supernatural  Religion  '  supposes. 
Judas  the  Galilean  is  conspicuously  mentioned  in  arms.  Was 
the  name  of  a  Galilean  Messiah,  then,  of  no  consequence  to 
his  story  !  See  Isaiah,  ix.  1,  and  all  the  Sohar  passages.  What 
was  the  use  of  bringing  in  Herod  and  Archelaus,  except  to  date 
the  affair  away  back  long  before  the  second  century  ?  WThy  was 
the  fifteenth  year  of  Tiberius  given  ?  Why  was  he  described 
as  a  Nazarene,  except  that  the  Nazarenes  were  in  and  the  Phar- 
isees out !  Monastic  institutions,1  self-denial,  asceticism2  were 
all  the  rage,  fashionable  even,  when  Matthew  wrote,  and  gnosis 
was  everywhere.  The  Essenes  attached  great  importance  to 
the  names  of  the  Angels,  and  they  had  particular  doctrines  of 
which  they  made  a  mystery  3  and  which  could  only  be  com- 

1  'Sowing  into  the  soul  mind-perceived  rays  of  the  Father'  is  a  genuine  gnostic  ex- 
pression found  in  the  '  De  VitaContemplativa.'     It  is  not  primarily  Christian. 

2  Like  the  Brahman  hermits,  the  Therapeutae  seem  to  have  withdrawn  from  the 
world  into  Mons  Nitria,  as  a  protest  of  the  spirit  against  matter.  That  they  were 
quasi  Judaic  may  be  inferred  from  Moses  being  the  leader  of  the  men  and  Miriam 
leading  the  women.  Philo  himself  preached  ascetic  doctrine. — Philo,  Quaest.  et  Solut. 
II.  49.  The  Iessaioi  went  about  curing,  like  the  Hindu  Iatrikoi.  The  two  sects  are 
alike. 

3  Great  is  the  mystery  of  that  piety  (or  righteousness)  or  divinity. — 1  Tim.  iii.  16. 
The  Book  of  Daniel  wears  a  late  aspect ;  and  Nazarenism  pervades  the  Old  Testament 
from  Nazirs  to  Daniel. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        813 

mimicated  to  members  of  their  sect.  Nothing-  has  transpired 
of  their  mysteries  in  the  writings  of  Josephus  and  Philo  ;  but 
it  is  more  than  probable  that  the  books,  more  recent,  of  the 
Kabbalists  retrace,  in  great  part,  the  mystical  and  metaphysi- 
cal doctrines  of  the  Essenes.1  D.  Emil  Schurer,2  says  that  the 
derivation  of  Asaioi  from  S^CX  (Asaia,  physician)  does  not 
come  near  enough  to  the  peculiarity  of  the  order  and  has  no 
support  in  the  Greek  therapeutai  since  the  Essenes  are  nowhere 
named  physicians,  but  only  therapeutai  theou  (Servants  of 
God).  To  this,  Schurer  quotes  Philo,  Quod  omnis  probus 
liber.  §  12  (Mang.  II.  457).  It  would  have  been  better  as  far  as 
possible  to  have  given  due  attention  to  the  Greek  passage  in 
Philo,  de  Vita  Contemplativa,  §  1,  where  Philo  (or  some  one) 
says  that  the  thereapeutai  "  give  tidings  of  a  better  Iatrike 
(healing)  than  that  in  cities  ; "  and  Josephus  (Wars,  II.  cap.  vii. 
p.  786.  ed.  Coloniae  1691)  says  that  the  Essenes  "searched 
roots  and  prophylactics  and  the  properties  of  stones  to  cure 
suffering's  (71-pos  B^pa-rrdav  -n-adujv,  to  cure  complaints)."  Now  the 
words  pathe,  iatrike  and  therapeuo,  all  three  have  a  double 
meaning,  according  as  diseases  of  body  or  soul  are  referred 
to ;  and,  on  the  testimony  of  Josephus,  the  Essaioi  attempted 
to  cure  both.  Mr.  Schiirer  might  as  well  have  told  us  that  the 
English  word  cure  did  not  mean  cure  of  bodies,  but  cure  of 
souls  instead.  Some  one  plays  on  this  double  entendre  in 
the  treatise  on  a  theoretical  life.3    But  Josephus  states  that 

1  Munk,  Palestine,  p.  519.  See  Jouffroy's  Lecture,  Mysticism.  Am.  ed.  I.  124, 
125  IF. 

2  Gesch.  d.  Jud.  Volkes,  2nd  New  Edition,  2nd  Theil,  p.  469.  II  nons  semble  plus 
probable  que  ce  nom  (Essaioi)  vient  du  syriaque  Asaya  (les  medecins).— S.  Munk,  Pal- 
estine, p.  515.  Josephus  says  that  they  used  vegetable  and  mineral  remedies  for  the 
cure  of  suffering.     Therefore  they  would  naturally  be  regarded  as  Asaya,  Healers. 

3  Schurer  (like  P.  E.  Lucius)  imagines  this  treatise  to  be  a  Christian  product  of  the 
third  century.  It  is  a  gnostic  production.  A  Christian  writer  at  so  late  a  period  would 
hardly  need  to  employ  such  Alexandrine  expressions  as  to  bv  6  Kal  iya9ov  Kpe.rrdV  e'o-ri  *ai 
ei/6s  eiAiKpu'co-Tepof  (cat  novaSo?  apxeyoruirepov,  Philo  was  the  very  one  to  use  the  Babylo- 
nian gnosis,  and  to  preach  self-denial.  Moreover  Eusebius  ascribes  the  treatise  to 
Philo.—  Eusebius,  H.  E.  book  II.  1(1,  17.  Eusebius  tries  to  show  that  these  Contem- 
plative votaries  of  'spirit  and  matter  philosophy  '  were  the  N.  T.  Christians,  who, 
according  to  the  latest  researches,  were  a  later  form  of  Nazorene  gnosis.  Philo  de- 
scribes the  life  of  our  ascetics  in  the  most  accurate  manner. — Eusebius,  H.  E.  II.  17. 
Lucius  says  that  Philo  was  not  the  author  of  the  treatise  De  Vita  Contemplativa. 
Eusebius  says  that  he  was  ! 

Lucius  contends  that  the  author  of  De  Vita  Contemplativa  does  not  mention  the  fes- 
tival on  the  7th  day  and  the  next  day  (the  Sabbath  and  the  Sunday  following  it)  but 
the  seven    x    seven  (the  49th  clay)  and  the  following  day  ;  and  does  this,  because  the 


814  THE  GHEBERS  OF  HEBRON. 

the  Essaioi  studied  medicines  to  cure  complaints.  Whatever 
was  the  subject  to  which   the   Essenes   devoted  themselves 

author  could  not  have  set  back  the  Christian  Sabbath-festival  (as  it  existed  in  his  time 
in  Egypt)  into  the  time  before  Christ  without  at  once  betraying  himself  and  his  object 
(to  write  a  Tendenzschrift) ;  that  he  could  not  mention  the  Sacred  Supper  (eines  heili- 
gen  Mahles)  without  immediately  letting  it  be  seen  that  they  were  Christians.  In 
reply  to  this  may  be  said  that  Acts,  ii.  1  and  Leviticus,  xxiii.  15,  16,  mention  the  Jew- 
ish festival  Pentecost ;  consequently,  a  festival  kept  probably  by  the  Jews  in  Egypt. 
But,  as  to  the  author's  attempt  at  concealment  of  his  object,  the  location  on  Mons 
Nitria  was  well  known,  and  if  there  was  a  Christian  settlement  there  of  the  sort  de- 
scribed in  De  Vita  Contemplativa  the  name  itself  would  betray  the  writer's  sect. 
Moses  is  mentioned  and  Miriam,  as  leading  the  two  choruses.  The  treatise  mentions 
the  Red  Sea  (so  does  Exodus).  And  not  a  word  appears  in  the  treatise  about  Christ 
or  the  Apostles  !  Philo  never  mentions  them.  How  could  he  until  after  the  Destruc- 
tion of  Jerusalem  in  a.  d.  70  ?  Eusebius  wanted  to  make  the  Christians  appear  as  early 
as  possible,  and  therefore  could  not  deny  that  Philo  wrote  the  account  about  the  Ther- 
apeutae.  Lucius  takes  just  the  opposite  course.  He  denies  that  these  Egyptians  were 
Jews,  although  Alexandria  (on  Lake  Marea)  was  a  Jewish  settlement.  When  the 
writer  finds  that  into  their  monasteria  the  Therapeutae  carried  only  "laws  and  oracles 
delivered  through  prophets,  and  hymns  and  rd  dAAa  (the  rest)  which  will  increase  and 
perfect  science  and  piety  "  Lucius,  p.  169,  assumes  that  the  et  caetera  (rd  dAAa)  means 
books,  and  Christian  books  at  that.  In  their  laws  he  sees  the  Jewish  Law,  in  the 
11  oracles  through  prophets  "  he  sees  the  Hebrew  Prophets,  in  their  hymns  the  Psalms, 
and  in  their  '  et  caetera  '  the  New  Testament  writings  !  It  is  not  absolutely  certain 
whether  this  SEEing  people  ever  saw  so  much  !  At  all  events,  the  rd  dAAa  (the  et  caet- 
era) might  refer  perhaps  to  the  following  expression  "  avyypa.fxti.aTa  waAaiuJi-  avSp&v"  a  few 
lines  further  on:  which  means  "writings  of  ancient  men."  If  these  people  near 
Philo's  city  and  just  in  its  rear  were  provided  with  "  Laws,  oracles  of  prophets,  hymns  " 
(of  their  own  making)  and  "  the  writings  of  the  ancients  "  besides  verbal  addresses  to 
the  congregation,  what  more  could  they  ask  ?  They  could  not  get  the  New  Testament 
in  the  first  century  !  And  if  the  article  was  written  in  the  third  century  sub  rosa  by  a 
Christian  (Lucius,  1S7)  he  certainly  lifted  his  veil  when  he  located  his  people  in  Mons 
Nitria;  for  these  Nitrian  monks  in  the  third  century  were  known  to  be  Christians. — 
Larsow  Festbriefe,  p.  4.  Lucius  denies  that  the  so-called  Therapeutae  were  Jews. 
Perhaps  they  were  of  the  Diaspora.     They  danced  and  sang,  like  Moses  and  Miriam 

( Exodus   xv.)  not  more  than  ten  miles  away  from  Alexandria,  the  most  Jewish  city 

in  Egypt.  If  Moses,  Elijah,  the  Essene  monoa  and  the  Baptist  sought  the  desert,  why 
not  Jewish  ascetics  in  Egypt  ?  But  if  the  Therapeutae  differ  from  true  followers  of 
Moses,  cannot  the  same  be  said  of  Philo  and  his  allegorical  method?  What  is  this 
method  but  a  mode  of  interpreting  writings  in  a  sense  different  from  their  original 
meaning  ?  Lucius  has  collected  Christian  parallels  to  the  usages  in  De  Vita  Cont. 
with  diligence  and  vigor ;  but  there  were  so  many  sects  and  phases  of  askesis  in  the 
first  two  centuries  of  our  era  that  mere  parallels  between  Christian  usages  and  those 
described  in  De  Vita  Cont.  are  insufficient  to  overcome  the  opposing  presumptions. 
Before  all  else  we  have  the  testimony  of  Eusebius.  Then  the  gnosis,  which  swallows 
up  Judaism,  Christianism  and  all  contemporaneous  Egyptian  sects  (including  the  wor- 
ship of  Sarapis)  as  its  own  children.  Tradition  is  sometimes  as  safe  as  criticism. 
Lucius  attaches  no  great  importance  to  the  Essene  influences  from  B.C.  145  nor  to  the 
ancient  doctrine  of  "  spirit  adverse  to  matter  "  as  affecting  asceticism  in  Egypt.  Men 
stayed  for  ten  years  in  the  cells  of  the  Great  Serapeum.  It  did  not  require  one  to  be 
a  Christian  to  infer,  from  the  doctrine  of  spirit  and  matter,  that  the  claims  of  the 
spirit  are  higher  than  those  of  the  body.     The  Gnosis  arrived  at  so  much,  before  the 


THE  GREAT  ARCIIANGEL  OF  THE  EBIONITES.        815 

most,  common  sense  would  remind  ns  that  the  vulgar  would 
name  these  monoa  after  the  peculiarity  in  them  that  was  of 
most  benefit  to  the  country  people,  namely  their  art  of  curing 
the  sick.  "  Curing-  the  sick,  curing-  the  sick,"  says  the  Codex 
Nazoria  ;  "  curing  the  sick,  yet  taking  no  pay."  Does  not  this 
touch  the  peculiarity  of  the  order  of  Healers?  What  does  St. 
Matthew  say  of  Iesua  the  Essene  ?  Did  the  Iessaios  ever  take 
pay  ? — Matth.  x.  8. 

Ye  received  a  free  gift,  Give  one  !— Matthew,  x.  8. 

Iii  reference  to  Essenism  in  Christianism  Matthew  speaks  of 
42  generations  from  Abrahni  to  Iesu  (including  both  names). 
A  German  writer  (Leipsic  1850)  states  that  the  camps  of  the 
Israelites  (Numb,  xxxiii.)  in  the  March  out  of  Egypt  through 
the  Desert  were  42,  which  Origeu  thought  significant  inasmuch 
as  the  March  through  the  Desert  has  been  spun  out  by  the 
Essaioi  to  a  great  allegory  which  they  in  their  sacred  suppers 
celebrated  festally.  In  42  degrees  (or  stations)  the  soul  puri- 
fying itself  wanders  out  from  the  dark  ways  of  the  flesh  (of 
which  Egypt  was  the  symbol)  over  to  the  happy  fields  of 
virtue,  and  celebrates  in  the  Passover  his  liberation  from  the 
bonds  of  the  senses.  This  primitive  allegory  has  exerted  groat 
influence  on  the  New  Testament,  for  now  it  could  be  shown 
how  the  carpenter's  son  is  still  Son  of  God.  When  the 
soul  of  the  mystic  illuminates  itself  and  rises  from  the  senses 
up  to  the  light  of  heaven,  nothing  is  more  natural  than  that 
vice  versa  the  heavenly  spirit  should  descend  through  42  de- 
grees or  generations  into  the  flesh.  The  Jews  knew  the  theory 
of  the  descent  of  spirits  by  emanation  and  the  story  of  the  fall 
of  the  angels.  The  number  forty-two  is  divided  into  three 
parts  of  14  each  (Matthew,  i.  17).  Dod  (Dauid),  read  as  figures 
(4,  6,  4)  =  14  ;  and  three  times  14  is  42.  This  is  Tcabalist  reason- 
ing ;  but  in  those  days  it  passed  muster. 

Epiphanius  says  that  Kerinthus  and  Karpokrates,  who  used 
the  Gospel  of  the  Ebionites,  argued  that  Iesu  was  the  son  of 

Christian  era.  Tradition  which  hands  down  the  tract  Do  Vita  Cont.  as  one  of  Philo's 
writings  passes  for  something,  and  Eusebius  attests  the  tradition.  The  testimony  pro- 
duced by  Lucius  is  not  primary,  direct  to  the  point  (like  the  evidence  of  Eusebius)  hut 
ancillary,  such  as  does  nut  absolutely  prevent  the  traditionary  status  being  received 
as  true.  Powerful  as  the  parallel  suggestions  of  Lucius  appear,  they  may  be  consistent 
with  the  existence  of  Separatists  in  the  Moiis  Nitria. 


816  THE  GHEBERS  OF  HEBRON. 

Ioseph  and  Mary.  This  is  clearly  said  in  Matthew,  i.  16.  But 
Matth.  i.  18, 19,  contradicts  the  statement  in  verse  17,  by  stating 
that  Ioseph  was  not  the  father  of  Iesu.  The  inference  then  is 
that  our  Matthew  is  an  alteration  of  the  original  Gnostic  Gos- 
pel by  later  hands,  and  that,  if  the  genealogy  be  genuine,  the 
account  of  the  miraculous  conception  of  Iesu  must  have  been 
wanting  in  the  Biblia  of  Kerinthus  and  Karpokrates  as  well  as 
in  those  of  the  Ebionites.  Matthew,  x.  5,  6  ;  viii.  4  ;  xv.  25,  was 
Ebionite  and  quasi  Jewish,  for  it  sends  out  the  12  Iessaians 
not  to  the  Gentiles  nor  to  the  Samarians,  but  to  the  Israelites 
alone.  The  starting  point  was  the  Messianism  of  the  Old 
Testament  and  the  Sohar. 

Simeon  ben  Iochai  taught  verbally  in  the  beginning  of  the 
2nd  century.  His  ideas  were  later  collected  and  with  numer- 
ous additions  published  in  the  book  Sohar,  in  which  almost 
the  entire  Christian  Dogmatik  and  the  whole  Christology  of 
the  New  Testament,  namely  the  doctrine  of  the  trinity,  the  in- 
carnation, the  redemption  by  his  self-offering,  the  fall  of  man, 
the  idea  of  the  Paradise-Serpent  as  Hell-Serpent,  the  designa- 
tion of  the  Messiah  as  Tree  of  Life,  Paschal  Lamb,  Heavenly 
Bread,  are  contained.  The  antiquity  of  the  doctrines  in  the 
Sohar  is  evident  because  its  author  and  authors  were  not 
Christians,  but  Jews.  He  uses  the  pure  Aramean,  not  found 
iu  the  Talmud  and  later  writings.  If  he  were  become  a  Chris- 
tian secretly  how  can  those  doctrines  of  the  Sohar  be  explained 
which  are  directly  opposed  to  the  principles  of  the  New  Tes- 
tament? For  instance:  "  Only  the  people  Israel,  which  car- 
ries on  itself  the  mark  of  circumcision,  is  from  God,  all  other 
peoples  come  from  the  side  of  impurity.  One  cannot  connect 
himself  with  them,  nor  converse  with  them  concerning  God's 
Law,  nor  generally  communicate  to  them  anything  of  the 
Law."  There  is  nothing  Christian  here ;  except  what  the 
Christians  took  out  of  Judaism.  Only  Jews  could  read  the 
Sohar.  The  high  antiquity  of  the  Sohar  is  seen  in  its  utter 
ignorance  of  Christianism.  It  comes  from  the  time  when 
Christianism  had  not  separated  from  Judaism.  Its  age  is  to 
be  gathered  from  the  period  of  those  rabbins  (like  B.  Akiba) 
who  are  introduced  as  speaking.  The  apostles  and  evangelists 
of  the  N.  T.  agree  with  the  rabbins  because  they  have  drawn 
upon  the  Jewish  pre-christian  tradition  for  Messianist  explana- 
tion of  Old  Testament  passages.     The  King  Messiah  comes 


THE   GREAT  ARCHANGEL   OF   THE  EBIONITES.        817 

from  the  midst  of  Roma- Jon.  b.  Usiel,  targum  to  Exodus, 
xiii.  In  Daniel,  ix.  the  destruction  of  City  and  Temple  are 
foretold.  At  the  End  of  the  days  Gaug  and  Magaug  and  his 
host  will  come  against  Jerusalem  ;  but  by  the  hand  of  the  King 
Messiah  they  will  fall.— Jon.  ben  Usiel,  to  Numbers,  xi.  The 
4th  night  when  the  End  of  the  Age  will  be  accomplished.— 
Jon.  b.  Usiel,  to  Exodus,  xiii.  The  End,  for  which  King  Mes- 
siah is  to  come.— ibid.  A  King  shall  arise  out  of  Iaqab  and 
the  Messiah  be  anointed  from  Israel.— Onkelos,  to  Numbers, 
xxv.  Consequently,  we  have  the  entire  Messianism  in  Judaism 
before  and  after  a.d.  70— before  Christianism  appeared  in  the 
2nd  century. 

R.  Simon  ben  Iochai  (a.d.  130-160)  is  mentioned  in  the 
Mishna  325  times.— Schiirer,  Gesch.  d.  Jud.  Volkes,  I.  94.  The 
Sohar  to  Genesis,  fol.  53,  column  212,  mentions  the  King  Mes- 
siah. In  the  Sohar,  Part  II.,  fol.  4,  col.  14,  the  Malka  Mashi'ha 
(King  Messiah)  is  mentioned  four  times ;  in  one  instance  of 
these  four  he  is  called  Zabaoth.  In  the  Sohar,  I.  fol.  63,  col. 
249.  Malka  Mashi'ha  is  called  by  the  name  of  the  Holy  Blessed 
God  (Malka  Mashicha  dathkara  beshema  di  Kodesh  baruch 
hoa).  The  author  emphasises  the  point  that  he  has  personally 
examined  these  passages  in  the  Sohar,  because  the  "  King- 
Messiah  "  being  found  there  in  the  sense  of  psalm,  ii.  7,  no 
break  can  be  found  from  the  Old  Testament  Messianism  (run- 
ning through  later  Jewish  books)  down  to  Matthew,  xxv.  34. 
The  Sohar  I.  fol.  85,  col.  338  mentions  Malka  Mashi'ha  twice 
and  applies  to  the  Messiah  the  words  in  Dan.  ii.  44 :  A  king- 
dom that  shall  never  be  destroyed.  As  a  specimen  of  the  way 
the  original  investigators  of  'Messianism  as  applied  to  the 
Christian  Euangelium '  set  about  their  work  (having  Jewish 
Messianism  very  abundant  in  the  Hebrew  Bible,1  the  Targums, 
the  doctrines  of  Simeon  ben  Iochai 2  and  many  other  sources) 

1  Our  synoptic  Gospels  have  assumed  their  present  form  only  after  repeated  modi- 
fications by  various  editors  of  earlier  evangelical  works. — Supernat.  Rel.  1.  459. 

■-1  The  name  of  Simeon  hen  Iochai  we  find  in  our  copy  of  the  Bereshith  Rabbah, 
dated  1856,  printed  at  Lemberg.  The  Bereshith  Rabbah,  fol.  69  b  mentions  Simeon  ben 
Iochai.  His  name  also  appears  in  the  Aidra  Rabba,  I.  §§1,  7,  8,  23.  The  Midrash 
Rabboth  (explanations  of  the  Pentateuch)  is  the  chief  work  of  the  Midrashim.  The  first 
part  of  this  Midrash  is  the  Bereshith  Rabba  (Genesis  Magna).  Its  age  can  be  inferred 
from  this  that  an  imitation,  whose  title  Bereshith  Suta  (Genesis  parva)  betrays  it  as 
such,  was  known  to  the  Churchfathers  in  a  Greek  translation.  —101  Frage,  p.  xvii. 
The  Midrashim  were  described  by  v.  Ammon,  "biblischcn  Theologie,"  II.  829,  '  as  the 
bridge  that  leads  from  the  Writings  of  the  Old  Covenant  to  those  of  the  New.'  These 
52 


81S  THE   GHEBERS   OF  HEBRON. 

we  extract  out  of  Hundert  und  em  Frage,  Leipsic,  1850,  p.  13 
the  following-  suggestions  :  Psalm,  ii.  7  compelled  the  authors 
of  the  Gospel  of  Matthew  to  assume  a  divine  procreation  of 
the  Messiah.  The  Samaritans  looked  for  him  out  of  the  tribe 
of  Ephraim,  who  was  to  appear  first  in  Galilee  and  be  pierced 
by  the  sword  (Zachariah,  xii.  10).  He  was  called  Son  of  Io- 
seph  because  Ephraini  was  a  son  of  Ioseph.  Deuteronomy, 
xxxiii.  17,  speaks  of  Ioseph's  first-born  bull,  and  this  was  con- 
strued to  mean  the  Messiah  ben  Ioseph.  But  Genesis,  xlix. 
10,  11,  was  explained  to  mean  the  Messiah  ben  Daud  (David). 
Since  in  the  Messiah  ben  Ioseph  a  political  leader  was  ex- 
pected (and  the  Iessaian  Saints  could  not  find  anything  of  the 
sort  in  the  case  of  a  non-resistant  preacher  of  Essenism,  and 
a  Healer)  they  laid  stress  on  Ioseph  being  the  father  of  Iesu. 
So  they,  in  the  '  Son  of  David'  genealogy,  drew  the  line  of  de- 
scent from  David  through  Ioseph.  But  as  Ioseph  passed  for 
only  his  foster-father  the  descent  from  David  was  made  sure  of 

works  are  almost  without  exception  drawn  from  older  works  now  lost  and  at  all 
events  from  the  immovable  Tradition — 101  Frage,  p.  xviii.  Jonathan  ben  Usiel  was  a 
pupil  of  Hillel.  This  last  lived  about  30  before  our  era.  The  Chaldee  translators  of 
the  Bible  frequently  mingle  Messianic  hopes  with  their  translation  of  the  Hebrew  text. 
Jonathan  wrote  in  Herod's  time  before  the  Romans  were  the  worst  foes  of  the  Jews. 
He  translated  Bible  passages  as  prophecies  relating  to  the  events  of  his  time. — 101 
Frage,  p.  xiii.  xiv. — This  quotes  Gfrorer  to  the  view  that  Jon.  ben  Usiel  lived  a  long 
time  before  Jerusalem's  destruction  in  70.  Onkelos  lived  not  later  ;  he  bears  testimony 
to  the  continued  existence  of  the  Temple  on  the  mount  and  the  continued  pilgrimage  to 
the  Festivals  and  the  offerings  by  the  priests  early  and  at  evening. — ibid.  xv.  Both 
Meuschen  and  Lightfoot  testify  to  the  remarkable  resemblance  in  the  form  of  the 
evangelical  parables  and  expositions  to  the  Talmudic. 

Matthew's  latest  author  revised  preceding  accounts. — Luke,  i.  1.  The  evangelist 
might  perhaps  have  written  the  verse  i.  17,  but  he  contradicts  the  genealogy  in  verse 
18,  and  after  saying  that  there  were  14  names  from  the  Babylonian  captivity  to  the 
Christos,  he  gives  only  13,  Iesu  included.  The  one  who  was  the  author  of  the  genealogy 
evidently  regarded  Ioseph  as  the  father  of  Iesu,  on  which  account  he  calls  him  Son  of 
Daueid. — Hundert  und  ein  Frage,  p.  4.  Whether  an  Ebionite  wrote  that  genealogy  is 
uncertain  because  the  doctrine  in  the  period  before  A.  D.  100  was  possibly  not  that  of 
psalm,  ii.  7.  For  the  Ebionite  believed  the  Great  Archangel  to  have  been  created.  The 
original  plan  was  to  start  a  Gospel  on  Essene  principles,  in  which  Essaian  doctrines 
should  be  taught.  The  personae  (at  least  the  Messianic  theory  was  ready  to  hand)  were 
in  mente ;  but  how  to  make  a  Messiah  or  Christos  on  paper  without  doing  so  in  full 
accord  with  the  public  expectation  (such  as  it  appears  in  psalm  ii.  6,  7,  12  and  in  the 
Sohar  passages)  is  a  puzzle.  Moreover  the  blaze  in  the  Jordan  at  the  Baptism  described 
in  the  '  Gospel  of  the  Hebrews  'points  to  the  conception  of  a  superhuman  being  at  least 
as  early  as  125.  Acts,  xiii.  46,  points  rather  to  the  origin  of  Christianism  outside  of 
Judea  among  the  Jews  of  Asia  (Perga,  Pamphylia,  Tarsus,  Antioch,  Galilee  and 
Arabia).  But  these  had  the  benefit  of  all  the  Jewish  Messianist  scriptures  and  litera- 
ture ;  and  (in  the  case  of  the  Synoptic  Evangels)  of  the  Messianist  doctrines  in  the 
Sohar. 


THE   GREAT  ARCHANGEL   OF   THE  EBIONITES.        819 

l>y  deriving  Iesu  from  David  through  the  mother's  side  as  a 
shoot  or  branch  out  of  Iesi  (Isaiah,  xi.  1).  According-  to  the 
Evangelium  of  the  Nativity  of  Mary,  cap.  viii.  Ioseph  was  of 
David's  line.  The  protevang-elium  Iacobi,  x.  says  that  Man- 
was  of  the  line  (<£uA?}s)  of  Dauid.  The  derivation  from  Dauid's 
line  would  seem  in  any  case  assured  whether  the  Son  of  Dauid 
was  son  of  Ioseph  (as  the  Ebionites,  Kerinthus  and  Karpo- 
krates  thought)  or  not.  The  psalm,  ii.  7  was  the  controlling- 
element,  however,  and  those  who  held  that  the  language  of  the 
Father  to  the  Logos  and  the  King  ("  This  day  have  I  be- 
gotten thee  ;  "  a  supposed  conversation  between  the  two  high- 
est spiritual  beings  that  the  oriental  gnosis  could  think  of)  re- 
quired the  Son  of  the  Man  to  be  born  of  a  woman,  had  to  be- 
lieve Matthew,  i.  18  and  Luke,  i.  31,  35.  At  all  events,  Isaiah, 
xi.  1,  10,  was  quoted  by  the  Jews,  for  perhaps  two  centuries 
previous,  that  these  verses  prophesied  the  Messiah.  So  that 
as  long  as  steeples  point  to  things  on  high  the  Christians  are 
nailed  to  the  Jewish  mast,  as  exponents  of  Jewish  gnosis  and 
Messianic  hope. 

Dill  maun  placed  the  origin  of  the  Little  Genesis  (Book  of 
Jubilees)  written  in  Hebrew  or  Aramean  in  the  first  century  of 
our  era  ;  A.  Treuenfels,  in  the  beginning  or  first  half  of  the 
second  Christian  century,  a  Hebrew  work  written  by  a  Jew, 
containing  nothing  Christian,  not  even  a  reference  to  anything 
Messianic.  Dillmann  regarded  it  as  older  than  the  Testament 
of  the  12  Patriarchs,  which  last  is  at  any  rate  not  prior  to  a.d. 
70. — Ronsch,  pp.  401,  405.  The  Little  Genesis  was  translated 
into  Greek  and  known  to  the  Christian  Church. — ib.  p.  405.  A. 
Jellinek  thought  it  was  written  at  a  time  Avhen  the  Jewish 
Kalendar  was  not  fixed,  but  fluctuated.  Ewald  placed  its  ori- 
gin in  the  first  century.  Dr.  Langen  in  a.d.  30-00.  The  Little 
Genesis  was  written  before  a.d.  70,  at  a  time  when  the  Old  Tes- 
tament contained  but  22  books  (i.e.,  in  the  time  of  Josephus) 
and  while  the  Temple  was  still  standing  at  Jerusalem  ( — "  and 
the  King  on  the  Mt.  Zion  from  eternity  to  eternity." — Book  of 
Jubilees,  cap.  1). — Ronsch,  p.  528.  Ronsch  dates  the  book 
about  a.d.  50-00,  its  author  a  very  learned  Scribe  who  wrote  a 
contemporaneous  Deuterosis  of  the  Law. — pp.  529,  530.  AV<> 
read  "  Malka  Mesiha  "  in  the  Sulzbach  copy  of  the  Sohar,  of 
which  the  doctrines  of  Simeon  ben  Iochai  in  the  first  half  of 
the  Second  Century  are  the  foundation.     It  is  clear  that   the 


820  THE  GHEBERS  OF  HEBRON. 

epithet  King"  applied  to  the  Messiah  in  the  Targnms,  the 
Sohar,  and  in  Matthew,  xxv.  31,  34,  40,  belongs  to  a  period  in 
Judaic  history  when  Christianism  and  Judaism  were  still  un- 
divided and  inseparate,  holding  the  Messianic  prospects  in 
common.  Hellenists  and  Jews  are  mentioned  together  in 
Acts,  vi.  1.  They  may  have  been  together  in  a.d.  37-50  in 
Jerusalem.  Hellenists  in  Jerusalem,  before  B.C.  145,  are 
found. 

In  a  passage  of  the  Talmud  the  fathers  of  the  Synagogue 
expressly  acknowledge  that  their  forefathers  introduced  out 
of  the  land  of  the  Exile  (Babylonia)  the  names  of  the  angels, 
months,  and  letters  of  the  alphabet. — Franck,  261.  At  Rome, 
the  Judaisers  entered  into  the  most  of  the  sentiments  of  the 
Sons  of  Israel,  expecting  with  them  the  Kingdom  of  the  Lord. 
— Havet,  Christianisme,  III.  484 ;  Rev.  vii.  6,  xviii.  21,  xx.  4. 
Come  Saviour  Christ ! — Rev.  xxii.  20.  The  body  was  con- 
sidered as  rendering  the  spirit  impure,  preventing  its  union 
with  the  Deity  ;  it  must  be  punished,  on  account  of  its  sins, 
by  mortifications  and  mutilations,  the  spirit  must  be  elevated 
over  matter  and  led  to  Deity  through  castration,  virgin  purity, 
celibacy.  If  one,  however,  knows  not  how  to  unite  this  passing 
over  to  the  Deity  through  the  Moloch-fire  with  the  religious 
standpoint  of  Semiticism,  let  him  keep  in  mind  that  the  Mo- 
loch-worship in  general,  in  its  origin  and  significance,  cer- 
tainly belongs  to  Upper  Asia,  where  in  Chaldaea  the  raising 
the  souls  up  through  fire  lustration  and  self-torturings  in  the 
Mithraworship,  in  India  the  union  with  the  Deity,  took  place 
through  suicide  by  burning  (as  in  the  time  of  Alexander,  in 
the  case  of  Calanus). — Movers,  I.  331,  332.  As  representative 
of  Ahura  Mazda,  Bel  in  the  Chaldaean  Mithriaca  taught  the 
bringing  up  of  souls  (of  the  dead)  through  fire-lustrations, 
waterbaptisms  (according  to  Lucian,  Menippus  cap.  7,  at  sun- 
rise in  the  Tigris,  at  midnight  in  the  Euphrates)  and  other 
customs  which  since  the  time  of  the  Roman  Caesars  have 
become  known  in  the  West  through  the  wandering  Babylonian 
Chaldaeans,  whose  native  place  was  Babel  as  seat  of  the  Mi- 
thraworship and  the  Mithriac  consecrations  (Weihen  ;  prob- 
ably Mysteries  are  here  meant). — Movers,  I.  391.  The  Babylo- 
nian Bel-Mithra  was  Bel,  and  also  Saturn  (Kronos)  and  Sol. — 
ibid.  180,  181,  189.  Mithra,  Babylon's  Sun.— Nonnus,  XL.  400. 
Secretaque  Beli  et  vaga  testatur  volventem  sidera  Mithram — 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        S21 

Claudian,  de  laud.  Stilicon  I.  59.  Mithra,  Unconquered  Sun ! 
— Spannheim,  ad  Juliani  Caesaris,  p.  144.  But,  further,  Movers, 
I.  300-392  (comp.  234)  says  that  the  Israelites  adored  Mithra. 
The  God  standing"  on  a  lion  (the  emblem  of  Mithra)  and  sur- 
rounded by  seven  stars  is  the  Mithra  vaga  volvens  sidera.  As 
Bel-Herakles,  Mithra  is  the  Lion  of  Judah,  the  lion  being-  the 
emblem  of  fire  (the  sign  Leo)  and  destructive  force. — Eev.  v. 
5  ;  i.  12,  16,  18,  xix.  11-18.  Mithra  is  the  Mind-perceived  Sun, 
the  Helios  Noetos  and  Logos.— Movers,  I.  552-554,  390-393. 
Rev.  xix.  11,  13  gives  the  Sun's  White  Horse,  and  his  rider 
Mithra  the  Logos.  Mithra  is  then  Iesua  the  Saviour  of  the 
good.  These  are  they  who  follow  the  Lamb ! — Rev.  xiv.  4. 
The  Lamb,  then,  is  Mithra. 

Rejoice  over  (Rome)  thou  heaven,  and  ye  saints,  apostles,  and  prophets,  for 
the  God  has  judged  your  judgment  upon  her.  Babylon  shall  be  found  no  more  ! 
Smite  the  Gentiles  with  a  sharp  sword. — Rev.  xviii.  20,  21 ;  xix.  15. 

Mithra,  especially  in  the  later  time,  was  regarded  as  a  God 
full  of  love. — Lassen,  Ind.  Alterthumskunde,  2nd  ed.  II.  834. 
He  was  also  called  the  Mediator.  It  was  probably  Mithra 
himself  who  was  obliged  to  raise  the  faithful  from  the  dead. — 
Ha  vet,  Christianisme,  III.  349.  In  the  Persian  religion,  which 
in  later  times,  according  to  Spiegel  and  the  Apokalypse,  was 
influential  towards  the  Western  Asia,  the  Jesht  Mithra  informs 
us  that  Ahura  Mazda  has  ordained  Mithra  to  be  Chief  Watcher 
over  all  souls.  The  Saviour  Angel  Iesua,  called  also  Mettron 
(Mithra),  has  been  set  by  God  over  the  Death  angel  and  brings 
every  night  the  souls  of  the  rabbins  into  the  heaven. — Bodens- 
chatz,  K.  V.  d.  Juden,  II.  192.  Here  we  have  Mithra,  Meta- 
tron,  and  the  Angel  Iesua  identified  as  Watcher  over  and  Sa- 
viour of  souls  ;  besides,  Iesua  is  Chief  of  the  angels,  the  King 
of  all  angels. — ibid.  II.  192  ;  the  Sohar  to  Deuteronomy,  fol. 
137.  col.  4.  To  this  we  add  Matthew  xxiv.  31,  xxv.  34  (where  he 
is  expressly  named  the  King),  and  iv.  11,  where  the  angels  ap- 
proach him  as  their  Superior  and  serve  him  as  the  Ebionite 
Great  Archangel.  The  Apokalypse  declares  the  Vernal  Sun 
(of  Righteousness)  to  be  the  Slain  Lamb,  and  that  the  Lamb 
had  been  slain  from  the  foundation  of  the  world. — Rev.  xiii.  8. 
Whether  this  is  an  allusion  to  the  alternations  of  Darkness  and 
Light  (from  Dec.  22nd  to  March  and  Easter),  as  it  undoubtedly 
was  originally,  is  not  to  be  examined  here.     The  paschal  lamb 


S22  THE   GHEBERS  OF  HEBRON. 

was  a  Jewish  institution,  known  on  both  sides  of  the  Jordan. 
The  lamb  was  annually  sacrificed.  To  connect  the  Saviour 
Angel  with  this  annual  sacrifice,  or  rather  consider  him  fore- 
ordained as  Slain  from  the  beginning1  of  the  world  would  per- 
haps require  quotations  (Exodus,  xii.  5,  7,  21,  23  ;  Levit.  ix.  7) 
from  the  Old  Testament.  But  neither  St.  Matthew  nor  the 
author  of  'the  Gospel  according  to  the  Hebrews'  could  have 
carried  the  doctrine  of  Rev.  xiii.  8  the  way  they  wanted  to 
into  the  minds  of  their  Eastern  contemporaries  otherwise  than 
by  the  illustration  which  is  offered  in  Matthew,  iii.  16,  17  and 
chapter  xxvii.  where  human  flesh  suffers  (since  the  Saviour 
Angel  Iesua,  as  the  Gn5stics  said,  could  not  be  crucified,  being 
bodiless  spiritual  nature).  Hence  to  the  author  of  the  earliest 
gospel  the  incarnation,  the  union  of  the  divine  Iesua  with  the 
man  Iesous  became  an  absolute  necessity, — the  composition 
of  the  Two  natures  in  one !— Matthew,  i.  20,  21.  Hence  the 
Essene  doctrines,  the  parables,  and  the  whole  story  had  to  be 
written.  The  name  Iesoua  was  doubtless  used  by  many  Gnos- 
tic authors,  but  as  the  name  of  the  Saviour,  not  of  a  human 
being.  They  used  it  as  the  Jews  used  it,  as  the  name  of  Meta- 
tron  the  King  of  the  Angels,  as  Saturninus  used  it  for  the 
Salvator  Christos.  So  Valentinus  used  it  as  the  name  of  the 
Saviour  of  all  spiritual  life.  So,  probably,  Markion  used  it  in 
his  dualist  system  to  denote  the  Son  of  the  Good  but  Unknown 
God.  We  may  call  it  Gnosticism,  but  was  not  all  the  ancient 
oriental  theology  and  Angelology  a  pure  piece  of  imaginative 
gnosis?  What  is  the  difference  between  Homer's  theos  and 
any  other  Eastern  man's  theism  ?  It  is  all  gnosis  from  India 
to  Kronos,  Herakles,  and  the  Byblian  Adon.  And  while 
Markion's  antitheses  could  not  stand,  the  difference  between 
the  Angelology  of  the  Nazoria  and  the  theory  of  Markion  was 
a  difference  in  gnosis,  not  in  truth.  What  is  the  first  chapter 
of  Ezekiel  but  a  form  of  the  gnosis  ?  Very  similar  to  the  gno- 
sis mentioned  in  the  34th  chapter  of  the  first  book  of  Irenaeus 
(Lutetiae  Parisiorum,  1675.  Billius,  Ducaeus,  Feu-Ardentius). 
Tt's  icmv  SX-qOeia  ?  What  is  truth  !  Josephus  tells  about  Herod 
and  his  time.  He  died  in  about  103.  He  does  not  say  any- 
thing about  the  questions  asked  by  Herod  of  the  Arabian 
Magoi.  Before  his  writings  were  interpolated,  they,  being  in 
Greek,  could  have  been  used  by  the  writers  of  the  first  and 
third  gospels  for  certain  historical  references.     Consequently 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        823 

the  story  of  the  Crucifixion  may  have  been  written  after  Barco- 
cheba's  death  in  a.d.  135.  Even  as  late  as  900-955  el-Karchi 
speaks  of  two  kinds  of  Ssabians,  one  sort  accept  Iesu  Christi 
as  a  prophet,  read  psalms,  and  are  therefore  a  sort  of  Chris- 
tians, but  the  others  deny  the  prophesying-  and  the  revealed 
writings  and  testify  towards  the  Sun  divine  worship. — Chwol- 
sohn,  I.  192.  We  cannot  fail  to  see  that  Christianism  was  near 
to  Sumvorship.  Compare  Numbers,  xxv.  4;  Job,  xxxi.  27;  2 
Kings,  xxiii.  5  ;  Matthew,  xvii.  2  ;  Rev.  i.  13,  16 ;  Ps.  xix.  Sep- 
tuagint.  The  Mendaites  celebrated  the  Tammuz  festival. — 
Chwolsohn,  I.  199.  Where  else  than  in  the  sun  could  the  Arch- 
angel Metatron-Iesua,  Abel  Ziua,  Abelios  the  King,  Zeus-Bel 
be  located  ?  See  Matthew,  iv.  11  ;  xxv.  34,  quasi  Ebionite.  If 
the  Mendaites  kept  the  festival  of  the  Dying  Sun  (Tammuz. — 
Ezekiel,  viii.  14)  the  author  of  Matthew's  Gospel  must  have 
known  of  it ;  moreover  he  preaches  Mendaite  doctrine.  The 
Essene  views  were  taught  two  centuries  or  more  before  a.d. 
100.  The  Ebionites,  Nazoraioi,  and  Elkasaites  as  well  as  the 
Iessaians  knew  the  fact.  But  the  Gospel  of  Matthew  may  not 
have  been  written  before  160,  certainly  not  until  Matthew  was 
ready  to  write  in  Greek. 

In  Egypt,  the  cross  was  connected  with  the  sun  as  the  sym- 
bol of  the  Divinity. — Ernst  von  Bunsen,  Symbol  des  Kreuz, 
14,  15.  The  Egyptians  regarded  the  Sux  as  the  Mighty  Crea- 
tive Force.— Mankind,  425  ;  Euseb.  Pr.  Ev.  III.  cap.  3.  But 
Plutarch  de  Iside,  52,  says  that  Osiris  is  concealed  in  the  arms 
of  the  Sun.  The  light  of  the  sun  is  one,  although  dispersed 
on  a  thousand  different  objects.  There  is  but  one  sort  of  mat- 
ter although  divided  into  thousands  of  separate  bodies.  There 
is  but  one  Soul,  though  it  is  divided  into  an  infinite  number 
of  organised  bodies.  There  is  one  intelligent  Soul  (it  is  the 
sun)  though  it  seems  to  divide  itself.  There  is  but  one  Mind 
the  Mind  of  the  Universe,  but  one  Wisdom,  one  Spirit  of  life 
in  all.  The  soul  of  each  of  us  is  a  god  who  has  emanated  from 
the  Supreme  Being  in  the  sun.  The  Essenes  attributed  the 
same  origin  to  our  souls,  which  they  regarded  as  emanations 
from  the  aetherial  fire,  from  the  bundle  of  life  in  the  Lord. 
The  Logos  was  the  Eire,  Light,  and  Wisdom  of  the  universe. 
The  Spiritus  is  the  Breath  of  Divine  Life.  The  Breath  of  Life 
is  distributed  through  the  seven  spheres  of  the  universe.  The 
principle  of  Fire  comprehended  the  Spiritus  and  the  Logos 


824  THE  GHEBERS  OF  HEBRON. 

( — Matthew,  iii.  11).  Zoroaster  taught  that  when  God  organ- 
ised the  Matter  of  the  universe  he  sent  his  Will  in  the  shape 
of  dazzling-  light ;  it  appeared  in  the  shape  of  a  man,  and  was 
attended  by  70  of  his  most  distinguished  angels.  The  Phoe- 
nicians also  placed  the  intellectual  portion  of  the  universe 
and  that  of  our  souls,  which  is  an  emanation  from  it,  in  the 
substance  of  Light.  Its  irradiation  is  looked  upon  as  the 
action  of  the  pure  Soul,  and  its  substance  as  a  being  as  incor- 
poreal as  Wisdom  ( — Julian,  Oratio  iv.).  Kedrenus  tells  us 
that  the  Chaldaeans  also  worshipped  Light  that  only  mind  can 
perceive,  which  they  designated  by  A  and  O,  the  beginning  and 
end  of  the  Greek  alphabet,  representing  the  extreme  terms  of 
the  diffusion  of  light  in  the  seven  planetary  bodies,  the  first  of 
which,  the  moon,  corresponded  to  A  while  the  last  or  Saturn 
corresponded  to  O  (mega),  and  the  sun  was  expressed  by  I. 
These  three  vowels  form  the  deity-name  Iao  of  the  Phoenician 
and  Chaldaean  Gnostics,  the  Panaugeia  or  universal  Light 
distributed  through  the  7  planets,  the  principal  of  which  is 
the  Sun.  This  Panaugeia  is  exhibited  in  Rev.  i.  in  the  midst 
of  the  seven  golden  candlesticks,  and  under  the  emblem  of  the 
7  Stars  that  the  Christ  holds  in  his  hand. — Mankind,  574-579. 
If  we  take  up  the  notion  which  (Irenaeus  says)  Kerinthus  en- 
tertained concerning  the  Messiah,  that  the  Messiah  was  not 
the  man  Iesu,  we  arrive  at  the  old  Jewish-Sabian  view  ex- 
pressed in  psalm,  ii.  The  Saviour  Iesoua  is  the  Panaugeia. 
Matthew,  xxv.  holds  on  to  this  very  conception  when  it  calls 
the  Messiah  by  the  name  King.  It  was  the  prevailing  doc- 
trine in  the  time  of  Philo  and  Simeon  ben  Iochai  and  the  So- 
nar retains  the  same.  The  Light  of  Light  went  out  from  the 
King  in  the  Beginning,  says  the  Book  of  Splendor.  It  was 
Light  of  power  said  the  Sohar  and  St.  John.  Christos  is  God 
and  not  man,  so  said  they  all.  Kerinthus,  an  Old  Ebionite  in 
some  respects,  knew  that  the  Sun's  ray  issued  from  the  Good, 
that  the  Saviour  held  the  7  Sabaoth  in  his  hand,  and  Kerin- 
thus also  knew  the  Adonimaoidos,  the  death  and  resurrection 
of  the  Syrian  Sun  or  Lord  ;  very  likely  he  had  read  the  Apok- 
alypse  (some  think  that  he  wrote  it),  but  he  was  not  obliged 
to  believe  in  the  crucifixion  and  resurrection  of  this  Lord  (as 
Irenaeus  assumes  that  he  did).  He  (released  from  the  sus- 
picions of  IrenaeuH)  had  the  same  views  as  most  of  the  Ebion- 
ites  would  have  had  about  the  Iesua.     "  The  Christus  never 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        825 

Buffered  "  ;  then  was  Kerintlms  likely  to  fancy  that  a  certain 
man  named  Iesua  suffered  ?  And  if  he  did  not  suffer,  then  he 
could  not  have  risen.  Kerintlms  had  seen  the  image  of  the 
dead  Adonis  stretched  out  on  a  bier  at  the  proconsul's  office 
(as  described  in  Theokritus),  and  knew  that  he  was  expected 
to  return  to  life.  He  had  heard  the  cry,  chi  Adon,  as  well  as 
the  dirge  J  lot  Ad  on  !  The  Christians  of  the  first  centuries  re- 
garded the  Messiah  through  the  symbol  of  the  sun  !  Wir  wer- 
den  beweisen  dass  der  Messias  oder  Heiland  von  den  Christen 
der  ersten  Jahrlmnderte  (lurch  das  Symbol  der  Sonne  darge- 
stellt  wurde. — Ernst  von  Bunsen,  Symbol  des  Kreuzes,  14. 
With  this  compare  Micah,  v.  2,  Henoch,  48.  5 ;  psalm,  ii.  2,  6, 
7,  12.  Then  from  the  sun  God  shall  send  a  King. — Sibylline 
Books,  iii.  v.  590.  The  Messias  appears  as  a  Divine  person  in 
the  clouds.— Dan.  vii.  13;  1  Thess.  iv.  17.  The  Gnostics  from 
Menander  to  Kerinthus  believed  in  the  Unknown  or  Unborn 
Father,  not  the  God  of  the  Jews.  But  the  Saviour,  the  Chris- 
tos,  they  usually  acknowledged.  But  the  Messiah  was  sup- 
posed closely  connected  with  the  sun.  The  Mourning  for 
Adonis  the  Syrian  Sun  was  kept  all  through  the  East,  even  in 
Jerusalem.  The  dead  Adon's  body  was  exhibited  with  the 
boar's  wounds  upon  him  like  a  modern  crucifix.  "What  hin- 
dered the  Sons  of  the  Jordan  at  Antioch  from  telling  a  similar 
story  of  the  death  of  the  Christos,  not  slain  by  a  boar,  but 
(•/•iicijkd  by  the  Romans  ? 

Basileides,  who  lived  in  Egypt  about  a.d.  136-138-150  un- 
der the  Older  Antoninus  and  Hadrian,  had  a  peculiar  gnosis 
in  reference  to  the  v16t^  or  Sonship.  The  doctrine  of  the 
Logos  and  of  the  Son  of  the  God  was  already  in  Babylon  and 
Egypt.  Therefore  a  treatise  upon  the  nature  and  position  of 
the  Son  (as  regarded  from  the  standpoint  of  Philo  and  the 
Hermetic  Books)  might  have  been  expected  ;  and  when  the 
followers  of  Basileides  (in  the  time  of  Hippolytus,  in  the  third 
century)  declared  the  evangelium  to  be  the  gnosis  of  things 
above  this  world  l  we  have  to  connect  the  Sonship  wholly  with 
the  Logos-gnosis,  that  is,  with  supercelestial  things  that  are 

1  If  this  is  what  constituted  an  evangelium,  then  every  gnostic  system  regarding 
the  supermundane  world  (the  Kingdom  of  the  heavens)  is  an  evangel,  whether  in  Baby- 
lonia, Persia,  Arabia,  Syria  or  Egypt,  whether  Philonian,  Biblical,  Satornclian, 
Iessaean,  Kerinthian,  Nabathean,  Ebionite.  Nazorian,  or  Nikolaitan.  All  are  forms  of 
the  gnosis— the  Great  evangel.  Clemens  Al.  puts  Basileides  under  the  Older  Antoni- 
nus (—Clem.  Al.  StrGm.  VII.  p.  S98)  and  under  Adrian. 


826  THE  GHEBERS  OF  HEBRON. 

asomatoi,  spirits,  and  incorporeal.  This  is  in  agreement  with 
the  original  doctrine  of  the  Sibyl  and  4th  Esdras.  The  further 
back  we  go  in  the  2nd  century  the  more  clearly  the  Sonship 
is  separated  from  anything  like  human  flesh,  whether  in 
Kerinthus  or  in  4th  Esdras.  Philo's  Logos  is  pure  gnosis,  and 
without  body.  Christos-Mithra  then  is  the  Sabian  Sun.  The 
Sun's  day  and  Christmas  are  sacred  to  the  Sun,  the  Christos. 
The  4th  Esdras,  in  the  first  half  of  the  2nd  century,  chap.  xiii. 
52,  says :  No  one  on  the  earth  will  have  been  able  to  see  my 
Son  or  those  who  are  with  him  except  in  the  daytime  (nisi  in 
tempore  diei).  Those  with  him  may  perhaps  be  regarded  as 
powers  or  angels  connected  with  the  sun. — Compare  Matthew, 
iv.  11 ;  xi.  27  ;  xvi.  27  ;  xvii.  2  ;  Julian  iv.  138.  The  sun  is 
the  emblem  of  the  Logos,  according  to  Philo,  de  Somn.  15, 1C. 
The  followers  of  Basileides  seem  to  have  had  a  theory  that  was 
known  to  the  Ebionites,  the  primitive  state  of  confusion  !  The 
Logos  was  the  Creator  out  of  this  confusion.  Now  the  fol- 
lowers of  Basileides  had  an  idea  that  the  Son  was  the  first 
fruits  of  the  classification  of  the  things  in  this  mixed  up,  cha- 
otic confusion  that  they  called  amorphia.  This  division  into 
genera  and  species  they  held  had  got  to  be  done  through  the 
division  of  the  Saviour  (the  Logos).  His  corporeal  part  which 
was  unformed  suffered,  and  returned  into  amorphia  ;  but  his 
psychical  part,  which  belonged  to  the  Hebdomad,  rose  up  and 
was  restored  to  the  Hebdomad  ;  and  this  which  was  peculiar 
to  the  sublimity  of  the  Great  Archon  rose  up,  and  remained 
with  the  Great  Archon. — Hippolytus,  vii.  27.  Now  that  this 
idea  is  not  borrowed  from  the  Gospel  of  Matthew  appears 
certain ;  for  psalm,  ii.  2,  6,  7  says  nothing  at  all  about  cruci- 
fixion. The  Logos,  Creator,  Saviour-Angel  and  King  could 
not  be  crucified ;  the  idea  of  a  crucifixion  is  more  likely  to 
have  been  promulgated  by  the  authors  of  the  earliest  Iessaian- 
Nazorine  works  and  supported  by  reference  to  the  Roman 
cruelties  in  Palestine.  Neither  Daniel  nor  psalm,  ii.  say  any- 
thing about  crucifixion,  nor,  probably,  did  Basileides.1    And 

1  Works  in  Manuscript  were  easily  altered.  Iesua  could  be  made  to  read  Iesu  or 
Iesus.  For  Christos  or  Saviour,  Iesus  could  be  substituted.  For  Missionary  Saints, 
apostles  could  be  substituted,  and  for  Saints  of  the  Nazoria  as  many  men  named  Ke- 
phas,  Iochan,  Iacobos  (Peter,  John,  James)  could  be  named  in  the  years  a.d.  125-145  as 
would  puzzle  the  Mithrabaptists  of  the  Transjordan  to  see  any  error  in  a  description  of 
the  events  of  ninety  years  before.  How  easy  in  that  age  to  write  about  the  Messiah  and 
his  disciples  !     For  what  belongs  to  Logos  is  of  two  natures,  and  not  wide  of  the  mark. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.       827 

it  is  a  question  (in  spite  of  any  statement  in  Irenaeus)  whether 
the  Angel  Metatron,  Michael,  or  the  Angel  Iesua  was  thought 
by  Saturninus  to  have  appeared  seeming-  to  be  in  human 
form, — except  in  the  cases  mentioned  in  the  Old  Testament 
(Genesis  and  Judges).  If,  however,  the  body  of  the  slain  Adon 
(the  Light  of  the  world,  the  Creator  of  Life,  the  Saviour  of  the 
souls)  was  exhibited  publicly  in  Syria,  Jerusalem,  and  Alex- 
andria, what  was  to  prevent  the  Jordan  and  Trans  Jordan  peo- 
ple, the  Nazoria  and  Ebionites,  exhibiting  a  new  version  of 
the  death  of  their  Adon  at  the  hands  of  Pilate  (the  Evil  Prin- 
ciple). Such  a  story  of  the  death  of  the  Lord,  the  King 
Anointed,  Messiah,  once  started,  might,  in  time  be  considered 
a  true  story.  Mithra  lifted  up  the  souls  to  the  Father.  Then 
he  was  regarded  as  the  Saviour  of  souls.  The  Presence-Angel 
saved  them.  The  frank  Papias,  bishop  of  Hierapolis,  in  Phryg- 
ia,  if  he  knew  any  of  our  Gospels,  attached  little  or  no  value 
to  them,  but  said  that  he  preferred  the  living  voice  of  tradi- 
tion. Modern  Christianism  rests  on  the  four  Gospels  and  Paul 
exclusively.  Papias  is  said  to  have  used  the  Gospel  according 
to  the  Hebrews. — Supernat.  Eel.  II.  321.  If  Papias  preferred 
what  he  could  learn  through  his  ears  to  what  was  written,  what 
then  was  he  doing  with  the  Gospel  according  to  the  Hebrews  ? 
The  Mohammedan  religion  holds  that  there  is  but  one  God, 
that  the  Old  and  New  Testaments  were  revealed  by  God ;  the 
Jews  and  Christians  have  corrupted  them.  Mohamed  is  his 
Prophet,  the  envoy  of  God.  There  are  prophets.  Iesou 
Christos  is  a  prophet,  and  not  the  Son  of  God.  Our  souls  are 
a  part  of  the  divine  essence.     Mohammed  was  predicted  by 

For  the  logos  is  twofold  in  the  universe  and  in  the  nature  of  man.  In  the  Universe, 
in  the  incorporeal  and  exemplar  ideas  from  which  the  Intelligible  World  was  made  ; 
and  in  visible  things  which  are  the  copies  and  representations  of  those  ideas,  of  which 
this  world  is  composed :  and  in  man  the  Word  is  a  conception,  and  then  again  it  is 
uttered  (goes  into  action  ;  proforikos). — Philo,  Quis  Heres,  p.  45S.  The  logos  of  Si- 
mon Magus  is  the  blessed  and  incorruptible  hidden  in  every  power,  not  in  action 
(eVepyeio),  which  is  the  Standing,  Stood,  Will  Stand,  standing  on  high  in  the  Ungene- 
rateil  Power,  stood  below,  in  the  stream  of  waters  having  been  in  image  generated, 
about  to  stand  on  high  alongside  the  blessed  unlimited  Power,  if  it  shall  be  freed 
from  effigy.— Hippolitus,  vi.  17.  This  Standing  One  is  two-fold,  male-female,  like 
Alohim-Adam  Kadmon.  —  ibid.  vi.  18.  The  logos  is,  of  necessity,  arsenothelus  in  Ema- 
nation-systems, and  from  fire  is  the  beginning  of  the  generation  of  those  that  have  been 
generated. — Hippolytus,  vi.  18,  Duncker.  Thus,  in  this  one  point,  the  Hindu  logos 
comes  very  near  to  the  view  of  Simon  Magus  and  John  the  Baptist — Matthew,  iii.  11  ; 
xxiv.  27.  The  unity  of  electricity  and  fire  in  the  thunder-cloud  (—Exodus,  xix.  16.  18  ; 
IX.  24)  was  the  life  of  Shining  Zeus  and  the  Fireangel  Gabariel. — Luke,  i.  19.  35. 


S28  THE  GHEBERS   OF  HEBRON. 

the  Scriptures.  Iesou  Christos  did  not  die  upon  the  cross ; 
another  was  substituted  for  him !  Universal  Judgment !  How 
closely  this  all  conforms  to  the  Doketic  views. — Yide  Irenaeus, 
I.  xxiii.  Hence  the  Mussulman  Religion  is  derived  from  one 
of  the  forms  of  gnostic  Messianism.  The  Turk  inhabiting-  the 
Chaldaean,  Sabian  and  Jewish  regions  is  a  fatalist,  like  John, 
iii.  27.  Fatalism  is  the  result  of  deriving  all  life,  all  power,  all 
destiny  from  One  Source.  The  Turk's  '  Doketism '  has  de- 
scended from  the  2nd  century,  from  the  time  of  Basileides  Ke- 
rinthus  and  Markion. — Exodus,  iii.  4,  6,  14 ;  Irenaeus,  I.  xxv. 
(xxvi).  The  present  Chaldaeans  of  Mosul  are  descendants  of 
the  Old  Assyrians.  "  The  Chaldean  community  considers  it- 
self, and  rightly  so,  the  most  ancient  as  to  nationality  and 
Christianity.  As  regards  nationality,  they  hold  that  they  are 
descended  from  the  Chaldeans,  or  Assyrians,  mentioned  in 
Holy  Writ ;  and  with  reference  to  their  Christianity,  the  list  of 
the  names  which  composed  the  heads  of  the  Church  shows  that 
their  forefathers  professed  Christianity  as  early  as  the  first 
century." — Mr.  Hormuzd  Rassam  of  Mosul ;  Grattan  Geary, 
"Though  Asiatic  Turkey,"  p.  67,  Harper,  New  York.  The 
Chaldeans  speak  the  same  language  as  the  Sabeans  or  Chris- 
tians of  St.  John.  The  present  Chaldeans  speak,  with  a  few 
variations,  the  same  dialect  as  that  used  in  the  Targums,  and 
in  some  parts  of  Ezra  and  Daniel,  which  is  called  Chaldee. — 
ibid.  p.  67.  The  Chaldean  language  is  Syriac,  but  the  Chal- 
deans call  it  Chaldean.  Formerly  the  Syrians  wrote  and  pro- 
nounced as  the  Chaldeans  do  now. — p.  67.  The  old  Chaldaean 
character  is  said  to  have  existed  three  hundred  years  before 
the  Christian  era.  There  were  Nazoria  on  the  Euphrates  and 
Tigris,  Baptists ;  there  were  Christians  at  Babylon  ( — 1  Peter,  v. 
13) ;  Christians  at  Edessa  ;  and  Chaldean  Christians  long  set- 
tled at  Mosul  on  the  Tigris.  Nearly  10,000  Christians  reside 
at  Mosul,  mostly  Chaldaeans ;  for  three  centuries  they  have 
acknowledged  the  Pope.  The  situation  of  Edessa  is  not  so  re- 
mote as  to  prevent  intercourse  with  Antioch  and  Asia  Minor. 
If,  then,  we  notice  the  Chaldaean-Persian  White  Horse  in 
Rev.  xix.  11-16,  the  reference  to  the  Babylonian-Jewish  Seven- 
rayed  God  ( — Rev.  i.  12-16  ;  ii.  1 ;  iii.  1  ;  iv.  5  ;  v.  6),  the  hope 
of  aid  from  the  Euphrates  (Rev.  ix.  14,  15,  xvi.  12),  we  cannot 
fail  to  connect  the  Apokalypse  closely  with  the  Dispersion  be- 
tween Antioch  and  Mosul  (in  spite  of  Rev.  i.  9-11 ;  ii. ;  iii.)  and 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        829 

with  Second  Century  Messianists.  Moreover  the  Apokalypse 
is  Judaeo-nazarene  (Rev.  ii.  6,  14,  15,  20)  and  almost  as  encra- 
tite  as  Markion. — Rev.  xiv.  4  ;  1  Cor.  vii.  1,  8,  9. 

According-  to  Assemani,  the  Chaldaeans,  or  Assyrians,  re- 
ceived Christianism  in  the  time  of  the  12  Apostles.  This  alone 
shows  the  lateness  of  his  sources  ;  for  the  12  Apostles  were 
probably  not  named  until  near  the  time  when  the  first  gospel 
appeared  (140-155).  Adi,  one  of  the  disciples,  was  martyred 
at  Edessa,  so  says  the  tradition,  and  Mark,  his  disciple, 
preached  the  Gospel  in  Babylonia,  Assyria,  and  Persia.  This 
looks  as  late  for  Mark,  as  the  '  Gospel  kata  Markon '  seems  to 
be.  If  he  resided  at  Ctesiphon  and  Seleukia,  we  can  conceive 
of  a  Chosen  Church  at  Babylon  in  the  2nd  century. — 1  Peter, 
v.  12,  13.  According  to  Assemani,  the  Chaldeans  constituted 
a  large  Christian  community  separate  from  others.  Their 
Church  extends  through  all  Asia,  existing  partly  in  the  Per- 
sian, partly  in  the  Turkish,  and  partly  in  the  Mogul  Empires. 
The  Patriarch  resides  in  a  monastery  not  far  from  Mosul,  and 
has  many  bishops  under  him. — Hormuzd  Rassam  ;  ibid.  p.  67. 
Layard,  Babylon  and  Nin.  p.  154,  found  an  Assyrian  seal  (with 
the  impression  'a  king,  attended  by  a  priest,  in  act  of  adora- 
tion before  a  deity  standing  on  a  lion  and  surrounded  by  seven 
stars  ')•  As  the  king  alwa}Ts  worshipped  the  supreme  divinity 
(Sol,  Bel)  we  have  here  the  Assyrian  worship  of  Bel  surrounded 
by  the  Sabaoth,  the  Seven  Planets,  the  Seven-rayed  God. — 
Compare  Numbers,  xxv.  4,  xxiii.  1,  14,  29 ;  Rev.  i.  16 ;  2  Kings, 
xxiii.  5.  The  Messianists  of  the  Apokalypse  were,  then,  Judaeo- 
Assyrian-Chaldaeans.  Ibas,  Bishop  of  Edessa,  was  one  of  the 
greatest  defenders  of  Nestorius.  Mosheim  says  of  the  Nes- 
torians  called  also  Chaldeans  :  Of  all  the  Christians  resident 
in  the  East  they  have  preserved  themselves  the  most  free  from 
the  numberless  superstitions  which  have  found  their  way  into 
the  Greek  and  Latin  Churches. — Mr.  Rassam  ;  Grattan  Geary, 
p.  68.  There  is  a  tradition  in  the  mountains  that  the  Nesto- 
rians  were  originally  Jews,  and  the  Moravian  Jew  (Benjamin 
II.)  who  visited  the  Kurdish  mountains  in  1855  regarded  the 
Jews  whom  he  found  there  and  the  Nestorians  as  one  race, 
having  many  things  in  common. — Grattan  Geary,  p.  68.  If  ibis 
is  so,  it  certainly  was  not  difficult  for  an  Eastern  Syrian  or 
Chaldaean  to  go  from  Edessa  to  Antioch,  and  thence  to  '  pre- 
pare the  way  of  the  Lord  '  among  the  seven  churches  of  Rev.  i. 


830  THE  OIIEBERS  OE  HEBBON. 

11.  But  as  the  Syrians  of  East  Syria  might  not  have  held  such 
views  as  suited  the  Roman  Church,  possibly  this  might  in 
some  degree  account  for  the  preparation  of  writings  bearing 
the  name  of  Paul.  The  circumstance  that  the  Apokalypse  and 
the  Gospel  of  Matthew  were  both  written  in  Greek  shows  that 
the  Diaspora  of  the  Tigris  and  the  Ebionism  of  Matthew  had 
in  view  the  extension  of  the  Messianist  Church  towards  the 
West.— Matthew,  xxviii.  18,  19. 

Matthew,  iv.  25,  paints  the  scene  of  the  Ebionite  back- 
ground to  his  picture :  Galilee,  the  Decapolis,  Judaea,  and  be- 
yond the  Jordan.  Epiphanius  extends  the  Ebionite  sphere  to 
Bashan,  Caesarea  Philippi,  Antioch,  Cyprus.  The  Phoenician 
names  of  Herakles  were  Archal,  Azar-el,  Israel,  Sandan,  Dor- 
sanes,  Zohar,  and  many  others.  As  Mithra,  he  was  also  to  be 
considered  the  Great  Archangel  of  many  names.  The  Sun-god 
Habol  (compare  the  names  Apellon  and  Apollon)  was  adored 
with  Sol.  Bal,  too,  like  Herakles,  was  also  Saturn. — Movers,  I. 
185,  290,  425-7.  "When,  therefore,  the  Codex  Nazoria,  I.  22, 
24,  calls  Abel  Ziua  Gabrail  the  Messenger,  and  says  that  Gab- 
rail  bore  up  and  spread  out  the  heaven  and  put  together  and 
prepared  the  circle  of  the  earth,  we  are  reminded  of  the  close 
relations  of  Bal  (Mithra,  Zeus  Belus)  to  the  Life-god  Iahoh  in 
1  Kings,  xviii.  21,  22,  24,  and  of  Gabriel's  relation  to  Iahoh,  in 
Luke,  i.  26,  28,  30.  But  the  Codex  Nazoria  does  not  continue 
in  the  style  of  Luke's  Gospel.  These  transjordan  Gnostic 
Nazoria,  probably  some  centuries  before  they  got  down  to 
Bassora,  set  up  Abel  Ziua  as  their  Archangel  and  Logos,  in 
opposition  to  the  Messiah  Iesu  and  the  Aeon  Anos  (Anush). 
So  that  the  Eastern  theologians,  like  modern  politicians,  were 
not  all  of  one  mind. — Codex,  I.  56.  Was  there  not  a  kinship 
or  some  Sabian  relationship  between  those  troublesome 
Ebionites  beyond  Jordan,  who  considered  Iesu  the  son  of 
Ioseph  and  Maria,  and  the  Nazoria  of  the  Codex  who  called 
him  a  false  messiah  ?  Things  equal  to  about  the  same  thing 
are  about  equal  to  one  another.  Remember  how  the  Nazoria 
and  Ebionites  in  the  Desert  worried  Irenaeus  and  Tertullian. 
The  Ebionites  and  Nazoria  dwelt  for  a  long  time  together  in 
the  desert  region  between  Egypt  and  Syria,  and  in  the  place 
of  religion  they  substituted  Baptism. — Norberg,  Cod.  Nazor. 
pref.  p.  v. ;  Epiphan.  Haer.  xxx.  They  were  of  the  nation  of 
the  Nabathaeans,  Norberg,  p.  v.     They  had  their  doctrine  of 


THE  GREAT  ARCII ANGEL  OF  THE  EBIONITES.        831 

the  Aeons,  which  Simon  Magus  the  Sarnarian  prophet  shared. 
They  once  recognised  Bol  and  Ashera,  burning  incense  to  the 
Bal,  and  to  the  Sun,  moon,  and  five  planets.  Now  between  the 
Jordan  and  the  lower  Euphrates  the  Baptist  Sabians  covered 
the  whole  country  under  the  Name  of  Nabathaeans,  and  the 
names  Nazoraioi,  Ebion,  Banous  and  John  the  Baptist  trans- 
port us  directly  beyond  the  Jordan  among  the  Sabians  and  the 
Beni  Kadm,  —  to  the  Moabites,  Ammonites,  Sj'rians,  and 
Chaldaeans. — 2  Kings,  xxiv.  2,  7,  15.  The  Phoenicians,  Nuniid- 
ians,  and  Egyptians  regarded  Saturn  as  Baal  or  Herakles  as 
the  God  regulating  and  preserving  the  order  of  nature. — 
Movers,  I.  290 ;  Proverbs,  viii.  27,  30. 

Mithra  was  born  at  Christmas,  Dec.  25th,  in  a  cave.  Belus 
Minor  qui  et  Methres.  Helios  Mithra  aniketos.  He  is  the  Sin, 
Dionysus,  Bel-Mithra.  Herakles  (the  Mythic  Manifestation  of 
the  Highest  God)  dies  a  death  of  torture  and  his  resurrection 
is  called  Wake  (Egersis,  from  uycipw  to  wake  up).  Herakles, 
according  to  Movers,  I.  388,  389,  is  the  "Angel  Iahoh,"  the 
visible  appearance  of  the  Supreme  God,  the  Angel,  therefore, 
of  Life.  The  Ebionites  regarded  the  Christos  as  the  Great 
Archangel,  and  as  Angel  of  Life,  Salvation,  and  the  Resurrec- 
tion ;  the  word  salu  is  in  the  myth  connected  with  Herakles ; 
salu  meaning-  a  quail,  but  saluatio  meaning  safety,  salvus. 
Menander  speaks  of  the  festival  of  the  Wake  of  Herakles.  He 
is  the  dying  and  reviving  year's  Sun,  the  Adon,  the  Angel 
King  or  Son. — Movers,  I.  389.  The  Manicheans  in  the  3d  cen- 
tury (like  the  rest)  held  the  Sun,  who  is  Mithra,  to  be  Christ.1 
The  Angel  Metatron  is  Mithra,  the  Babylonian  Bel-Mithra  ; 2 
and  Metrodorus,  who  lived  about  the  beginning  of  our  era, 
states  that  God  is  the  sun  and  full-moon.  "When  the  Young 
Bam3  passed  through  the  vernal  equinox, the  Sabians  "ate  the 
flesh  of  the  lamb  "  (compare  Bev.  xiii.  8  where  the  Lamb  Slain 
appears  as  the  Saviour  Angel  and  intercessor  or  mediator)  and 
on  the  28th  of  every  lunar  month  they  burned  a  male  lamb  to 
Hermes.  But  the  Dionysus  worshippers  ate  the  raw  flesh  of 
the  Dionysus  Bull,  the  symbol  of  the  Life-god  in  Taurus.  On 
the  first  day  of  the  new-moon  the  Jews  dressed  in  white i  like 

1  Hammer;  Augustinus,  cap.  8.  Abhandl.  34.  p.  534;  Seel,  437,  -157. 

2  Movers,  Phrenizier,  I.  200. 

3  The  Egyptians  adored  Jupiter  in  Aries. — Origen,  I.  42.     The  Lamb. 

4  Bodenschatz,  Kirkl.  Verf.  d.  Juden,  II.  1CS. 


S32  THE  GHEBEBS  OF  HEBBON. 

the  other  Sabians.  Sabaism  is  the  Religion  of  Hermes.1 
Hermes  plays  on  the  lyre  of  the  seven  planets.  Hence  he  was 
the  Logos  and  was  called  Sabaoth,  "  seven  planets " ;  for 
planetae  and  Sabaoth  are  both  feminine  gender.  He  is  called 
also  Sada  and  Zadus ;  and  the  Bible  names  Ia'hoh  el  Sadi  ; 2 
thus  identifying  Hermes  as  the  Supreme  God, — the  source  of 
the  soul,  and  the  Supreme  God,  according  to  Herodotus. 
Hermes  raises  the  dead,  according  to  Homer  ;  we  find  him  so 
occupied  (Mercure  evoquant  une  ombre s).  This  identifies  him 
with  the  Chaldaean  Mithra-Bel,  the  Seven-rayed  god  of  the 
Resurrection  of  souls,  the  Logos  and  Liberator 4  of  souls  from 
Darkness,5  the  Saviour  in  Hades  or  Sheol. 

What  in  thee  hears  and  sees  is  the  Logos  of  the  God.— Hermes,  I.  G. 

Above  every  Power  I  invoke  this  which  is  named  Light  and  Good  Spirit  and 
Life  ;  for  thou  hast  reigned  in  the  body.— Irenaeus,  I.  xviii.  Gnostic  Haeresis. 

The  true  light  was  that  which  lights  every  man  that  comes  into  the  world.— 
Johu,  i.  9,  10. 

The  Mendaites  are  called  Nasaria  (Nazoria)  by  Norberg, 
preface  to  Codex  Nazoria,  pp.  1,  3.  They  are  descended  from 
the  Christiani  or  Baptists  of  John.  "  For  the  Haeresis  of  the 
Nasaraioi  was  before  Christ  and  knew  not  Christos." — Epipha- 
nius,  Haer.  xxix.  6.  But  they  knew  Mithra  and  His  Baptism. 
Thus  this  author  puts  these  Baptists  in  the  beginning  of  our 
era,  as  the  Essaioi  are  placed  by  Josephus  before  our  era.  It 
is  plain  enough  here  that  Epiphanius  tries  to  keep  them  sepa- 
rate from  the  Christian  Nazoraioi ;  only  the  use  of  the  Bap- 
tist's name  in  the  Four  Gospels  and  the  Liber  Adami  (Codex 
Nasaraeus)  interferes  with  the  purpose  of  Epiphanius. 

En  de  tais  hemerais  ekeinais  paraginetai  ioannts  6  Baptistes  kerusson  en 
te  eremo. 

Tote  paraginetai  6  iesous  apo  tes  galilaias  epi  ton  iordanen  ton  baptistliGnai. 
— Mt.  iii. 

i  Chwolsohn,  I.  39,  637,  641. 

2  Exodus,  vi.  3.     In  Sole  tabernaculum  suum  posuit. — Vulgate  psalm,  six.  4. 

3  La  Chau  et  Le  Blond,  Description  des  principalles  Pierres  Gravees  du  Cabinet  du 
Due  d'Orleans,  torn.  III.  plate  23. 

4  Liber,  Gallus,  Adonis. 

5  Tamas,  or  Tamuz.  Thou  dost  fly  afar,  O  Adonis,  and  comest  unto  Acheron.— Bion, 
I. — We  can  follow  in  the  Vedic  hymns,  step  by  step,  the  development  which  changes 
the  sun  from  a  mere  luminary  into  a  creator,  preserver,  ruler  and  rewarder  of  the  world, 
— in  fact  into  a  divine  or  supreme  Being.  ...  He  who  wakes  us  in  the  morning,  who 
recalls  the  whole  of  nature  to  new  life  is  soon  called  '  the  Giver  of  life.' — Max  Muller, 
Cont.  Review,  Nov.  187S.  p.  710. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        833 

Maui  (born  c.  240)  was  brought  up  among  the  Mogtasilah 
(Baptists  of  Babylonia)  in  the  Mandaite  religion.— Chwolsohn, 
I.  124,  125,  129,  132.  Sobiai  and  Ssabians  are  manifestly  iden- 
fcical ;  the  last  are  still  called  by  many  travellers  Sobis  and 
Subis.  The  Elkesaites  are,  after  what  has  been  said  above 
concerning-  them,  identical  with  them  both.  The  Sampsaioi 
must  likewise  be  identical  with  the  Sobiai  or  Ssabians  ;  for 
they  have  one  common  founder ;  the  first  Epiphanius  distin- 
guishes as  such  who  are  neither  Christians,  nor  Jews,  nor 
Heathen,  but  an  intermediate  of  these  three  ;  so  too  the  Ssa- 
bians of  the  Koran,  the  Mendaites,  are  constantly  described  as 
between  Judaism,  Christianism  and  Magianisni,  who  have 
adopted  something  from  every  religiou.  Moreover  there  are 
special  points  in  which  the  Sampsaioi  and  the  Koran  Ssabians 
(Sabaioi  in  Greek)  agree,  as  e.g.  the  rejection  of  the  prophets 
and  apostles,  the  Washings  and  Purifications,  etc. — Chwol- 
sohn, I.  121.  The  description  of  the  Ebionites  in  Epipha- 
nius, Haer.  xxx.  1,  is  like  that  of  the  Mendaite  Sabis.  Prom 
what  has  been  said  we  can  see  how  closely  Elchasai  and  his 
followers  were  connected  with  that  religious-philosophical 
circle  of  formation  of  the  second  and  third  centuries  called 
Gnosis. — Chwolsohn,  I.  123.  The  Mendaites  are  traced  back 
to  the  time  of  the  father  of  Hani—  Chwolsohn,  I.  124.  This 
carries  them  back  to  a.d.  250,  quite  sixty  years  perhaps  after 
the  Evangel  according  to  Matthew  was  published.  The  first 
accounts  from  the  first  followers  of  Mohammed  down  to  the 
contemporaries  of  El  Mamim  (a.d.  830-31)  under  Ssabism  rec- 
ognised only  the  doctrine  of  the  Mendaites  the  so-called  John- 
Christians  (that  is,  a  compound  of  Christianism  and  Magism,  or 
of  Judaism  and  Magism,  or  of  Christianism,  Judaism  and 
Magism  united. — D.  Chwolsohn,  I.  19.  Since  the  Mendaites 
were  remarkable  for  their  frequent  washings  (ibid.  I.  112)  they 
come  very  near  the  Ebionites  of  Epiphanius  and  the  Essenes 
of  Josephus,  Wars,  II.  viii.  10,  13.  The  Mendai  language  re- 
sembled the  Chaldee  more  than  the  Syriac.  The  Angel  Gabriel 
was  the  Jewish  Fireangel,  and  the  Chief  Angel  among  the 
Mendaites.  Elchasai  (90-100)  claimed  to  be  the  founder  of  the 
Ebionites,  Nnzorenes,  Ossenes  and  Mendaites  (Nasaraioi). — 
Chwolsohn,  I.  117. 

Like  the  Jews,  Simon  Magus,  the  Gettite,  held  the  intelli- 
gible and  visible  nature  of  tire.  Justin  Martyr  and  the 
53 


834  THE  GHEBERS  OF  HEBRON. 

"  Evangel  according  to  the  Hebrews "  state  that  fire  flamed 
in  the  Jordan  when  Iesus  was  baptised.  In  the  Old  Testa- 
ment psalm,  ii.,  the  Christos  was  no  human  being.  Among 
the  Ebionites,  he  was  the  Great  Archangel,  the  Son  of  the  God. 
Justin  Martyr  calls  him  Logos  and  Angel.  A  part  of  the 
Gnostics  divided  (separated)  Iesu  from  the  Christos  (solventes 
Iesum).1  From  Irenaeus,  207  [Harvey,  ii.  89],  we  learn  :  "  Al- 
teram quidem  Jesum  intelligunt,  alteram  autem  Christum 
(they  think  Iesus  one,  but  Christus  different). — Peter  Holmes, 
Tertul,  agst.  Marcion,  p.  454,  note ;  Ante-Nicene  Chr.  Li- 
brary, vol.  vii.  Now  the  1st  epistle  of  John,  iv.  3,  expressly 
anathematises  this  view,  saying  :  "  Every  spiritus  not  confess- 
ing that  Iesous  Lord  has  come  in  flesh  is  not  from  the  God, 
but  belongs  to  the  Antichristos "  (is  that  of  the  Antichrist), 
"  which  we  have  heard  that  it  comes,  and  is  now  in  the  kos- 
mos  at  this  very  time."  This  passage  in  1  John,  iv.  3,  shows 
that  the  Gnostics  severed  the  Christos  from  the  man  Jesu  as  soon 
as  the  other  Gnostics  united  the  two ;  just  as  Hippolytus,  vii. 
33  shows  that  the  doctrine  in  Matthew,  iii.  13,  16, 17  is  in  some 
things  like  that  of  Kerinthus.  If  the  Apokalypse  does  not 
know  the  Gospels,  why  should  Kerinthus  be  supposed  to  have 
known  them  ?  How  was  the  story  of  the  Virginal  Birth  kept 
secret  for  30  years,  and  how  did  it  get  noised  abroad  so  that 
Irenaeus  should  conclude  that  Kerinthus  knew  anything  about 
it  ?  Palestine  was  full  of  Sunworship  of  one  sort  or  another, 
and  if  the  story  had  been  known  to  the  public  at  any  time 
there  would  have  been  no  occasion  for  any  further  miracle. 
But  Irenaeus  tells  us  that  Kerinthus  did  not  believe  it,  he 
couldn't  believe  it.  He  does  not  tell  us  how  Kerinthus  could 
have  learned  the  story  any  way ;  and  assumes  that  Kerinthus 
knew  the  contents  of  the  Gospels  before  they  were  published, 
perhaps.  He  writes  as  if  Kerinthus  knew  the  entire  story  that 
Irenaeus  had  read  in  Matthew  and  Luke !  Now  if  the  author 
of  Supernatural  Eeligion  is  correct  in  his  published  opinion 

1  Kerinthus  separated  the  Christos  from  the  man  Iesus.  So  did  a  large  body  of  the 
Ebionites.  The  Gospel  treats  the  Ebionites  as  Nazarenes.  According  to  Epiphanius. 
ed.  Petav.  I.  117,  and  in  accord  with  the  previous  gnostic  view  of  the  Messiah,  one 
would  surmise  that  Kerinthus  preceded  the  period  when  the  Christos  was  held  to  have 
been  made  flesh  ;  in  other  words,  the  Christian  Church  brought  out  the  gospels  subse- 
quent to  his  time. — Dunlap,  Sod,  II.  pp.  xiii.  xiv.  The  treatise  of  Irenaeus  seems  cal- 
culated to  teach  converts  in  Gaul  enough  to  keep  them  partisans  and  give  them  no  fur- 
ther information.     See  Iren.,  I.  xxv.-xxvii. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        835 

that  none  of  the  Gospels  was  published  until  later  than  a.d. 
150,  then  Kerintlius  could  probably  never  have  seen  one  of 
them  if  he  was  born  in  the  year  a.d.  90  and  was  a  philosopher 
in  120.  If  Kerintlius  believed  as  much  as  Irenaeus  says  he 
believed,  how  could  he  have  avoided  believing  the  rest  of  the 
same  story  ?  The  only  wonder  is  if  Kerintlius  believed  as 
much  as  Irenaeus  and  Hippolytus  say,  that  he  did  not  also  be- 
lieve the  remaining-  miracle,  the  Virginal  Birth.  So  that  one 
is  tempted  to  suspect  a  little  manoeuvre  here  to  help  St.  Mat- 
thew's Gospel  and  carry  back  the  idea  of  the  Virginal  Birth  to 
a  time  nearer  the  first  part  of  the  Second  Century.  The  Vir- 
ginal Birth  and  the  Crucifixion  belong  together  as  critical 
parts  of  the  Gospel  plan,  and  Irenaeus  on  paper  apparently 
makes  out  that  Kerintlius  knew  these  chief  points.  But  when 
the  Apokalypse  knows  neither  the  Virginal  Birth  nor  the  Cru- 
cifixion, nor  any  gospel,  nor  the  name  of  a  single  apostle,  nor 
the  trial  before  Pilate,  nor  Ioseph,  nor  Maria,  nor  the  Baptist 
John,  nor  the  Dove-story,  nor  the  Resurrection  of  Iesus  from 
the  dead  (unless  Rev.  i.  18,  ii.  8  mean  this,  for  these  verses, 
like  Rev.  xii.  17,  xxii.  16,  20,  21,  could  be  easily  added  later),  it 
looks  as  if  the  Apokalypse  had  nothing  to  do  with  Gospel 
Christianism,  but,  like  psalm,  ii.  knew  originally  no  Jesus  and 
was  addressed  to  the  earlier  stage  of  Jewish  Messianism.  The 
Apokalypse,  vii.  4-9,  11,  12,  viii.  3,  4,  ix.  11-15,  x.  G,  7,  xi.  1, 
2,  4,  8,  11,  12,  15-19,  xii.  10,  11,  xiii.  7,  8,  xiv.  1,  2,  3,  4,  8,  12, 
is  full  of  Jewish,  Ebionite,  or  Diaspora  Messianism  and 
the  Judgment  in  favor  of  the  Saints  and  against  Rome.  Rev. 
xiv.  12,  the  words  "and  the  faith  of  Iesous,"  look  very  much 
like  one  of  the  later  additions  to  the  original  work.  Rev.  xv. 
3  is  Jewish  again,  calls  the  Messiah  the  Lamb,  but  not  Iesous 
Christos  ;  Rev.  xvi.  19  judges  Rome  again,  so  does  xvii.  1-6 ; 
here  seems  to  be  another  interpolation  of  the  name  "  iesou"  :  can 
this  be  an  alteration  of  the  Jewish  name  of  the  Saviour  Angel 
who  is  the  Presence-Angel,  and  therefore  the  Christos  ?  Or 
would  a  Jew  or  an  Ebionite  have  mentioned  the  name  Iesous 
in  a  book  written  in  Adrian's  time?  The  Apokalypse  hated 
Rome  ;  but  Adrian  allowed  only  Christians  to  enter  Jerusalem 
after  Bcttar.  The  book  looks  as  if  it  had  been  originally  Mes- 
sianic, but  at  a  later  period  made  by  insertions  or  additions  to 
bear  testimony  to  the  name  Iesous,  whereas  previously  it  had 
once  borne  testimony  to  Jewish,  Ebionite,  Syrian  or  Grecian 


836  THE   GHEBERS  OF  HEBRON. 

Messianism  alone,  the  words  Iesou  Cliristos  having  been  put 
in  as  additions  to  the  first  chapter.  The  second  and  third 
chapters  have  a  Grecian-Jewish  aspect,  as  if  connected  with 
the  Jewish  Diaspora.  The  book  is  written  in  Greek ;  but  the 
Jewish  Diaspora  knew  Greek,  and  the  author  of  the  Gospel 
according  to  St.  Matthew  quotes  the  Greek  Septuagint.  Jus- 
tin Martyr  wrote  his  first  Apology  (if  he  was  the  author)  after 
he  had  read  the  Evangel.  His  works  are  suspicious  in  look 
and  in  their  apparent  date.  It  is  possible  that  his  first  Apol- 
ogy is  as  late  as  a.d.  155.  Justin's  pseudochristoi  and  pseud- 
apostoloi  wear  a  late  aspect,  like  the  Four  Gospels.  It  is  a  lit- 
tle strange  that  neither  Matthew  nor  Luke  tell  who  gave  them 
the  story  of  the  Virginal  Birth. 

Clemens  Alexandrinus  (Strom,  vii.  p.  898)  puts  Basileides 
under  the  Older  Antonine  and  under  Hadrian.  The  older  An- 
tonine  began  his  reign  in  a.d.  138-139.  Now  allowing  three 
years  of  adult  life  to  Basileides  under  Hadrian  and  the  re- 
mainder of  the  life  to  Basileides  under  Antoninus  Pius  l  after 
138,  there  is  reason  to  presume  that  Basileides  wrote  as  late  as 
145-150.  He  has  the  doctrine  of  the  Hebdomad,  which  Satur- 
ninus  also  had,  perhaps  Kerinthus  too.  Now,  as  there  is  no 
reason  to  think  that  Basileides  himself  (  whatever  his  school 
may  have  done  at  a  later  period)  ever  mentioned  the  Crucifixion 
of  Iesu,  the  statement  of  Irenaeus,  I.  xxiii.  (ed.  Lutetiae,  1G75) 
to  that  effect  is  simply  incredible.  Irenaeus  altered  the  order 
in  which  the  names  Basileides  and  Satornil  (Saturninus)  stood 
in  the  Syntagma  of  Justin  Martyr  and  the  list  of  Hegesippus, 
according  to  Adolf  Harnack,  pp.  48,  52,  56 ;  Diet.  Chr.  Biogr. 
vol.  III.  p.  261  :  Irenaeus  advanced  Basileides  from  number 
six  to  number  four  :  and  Saturninus  to  number  three  from 
no.  7.  If  he  had  not  told  a  story  about  Basileides  making 
him  appear  to  be  aware  of  the  Crucifixion  of  Iesus,  the  effect 
would  not  have  been  so  serious.  We  possess  two  different 
systems  given  out  as  Basilidian,  an  older  one  which  the  Phi- 
losophumena  and  Clemens  Alexandrinus  exhibit,  a  later  one 
which  Irenaeus,  Epiphanius,  Theodoret  set  forth.  The  last 
g-ives  the  first  only  mutilated,  seeing  that  the  whole  as  it  were 

1  Tertullian  adv.  Markion,  I.  19.  Markion  could  perhaps  have  heard  of  the  Cru- 
cifixion which  may  have  been  known  as  early  as  A.D.  140-14(5  through  "  the  Gospel  ac- 
cording to  the  Hebrews."  Nothing  in  Justin  proves  the  time  when  the  story  was 
known  except  that  some  gospel  must  have  mentioned  it. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        837 

upper  part  of  the  system  up  to  the  Megas  Archon  of  the  Og- 
doad  is  cut  away,  and  this  was  raised  to  the  highest  God,  a 
mutilation  which  then  made  the  including  of  dualist  elements 
necessary  because  otherwise  the  mixing  of  light  with  the  hule 
could  not  be  explained.  The  older  Basilidian  system  lets  the 
light  out  of  the  Hebdomas  shine  down  at  tirst  upon  Iesous. — 
Uhlhorn,  Horn.  287,  288.  But  the  native  Syrian  word  is  lesoua, 
with  the  meaning  Saviour  (like  the  Soter  of  Valentinus).  It 
is  not  necessarily  Matthew's  idea  of  the  man  Jesus,  but  may 
be  Saturninus's  Salvator,  Christos.  It  was  no  difficult  thing, 
in  pushing  the  views  contained  in  the  Gospel  of  Matthew,  to 
confuse  two  different  ideas  connected  with  the  Syrian  name 
lesoua  ;  one,  the  Saviour  without  a  body  (asarkos) ;  the  other, 
the  man  Iesous  Ben  Dauid.  In  this  way,  using  the  usual 
credulity  of  mankind,  Irenaeus  might  perhaps  succeed  in  ap- 
parently carrying  back  an  important  part  of  Matthew's  narra- 
tion to  an  earlier  period  than  the  real  Gospel  according  to 
Matthew.  That  this  was  the  aim  of  some  is  evidenced  b}^  the 
claim  that  so  early  as  the  reign  of  Claudius  there  was  a  rumor 
to  the  effect  that  Iesu  was  risen  from  the  dead.  Hippolytus 
shows  that  the  "  Sonship  "  in  Basileides'  doctrine  was  in  no- 
wise connected  with  mortal  flesh,  and  it  was  easy  for  any  one 
(follower  of  Basileides  or  not)  out  of  the  Logos  (the  Sonship), 
the  Creator  from  Confusion  (or  Chaos),  to  infer  from  the  di- 
vision of  the  Saviour  into  genera  and  species  that  "  his  corpo- 
real part  which  was  unformed  sirffered  and  returned  into  amor- 
phia."  But  there  is  nothing  here  like  the  account  of  a  Soman 
Crucifixion  of  the  Saviour,  as  given  in  the  Gospel  of  Matthew  ! 
If,  however,  any  one  wished  to  manufacture  out  of  Basileides 
evidence  pointing  to  the  historical  truth  of  Matthew's  account 
of  the  Crucifixion  the  way  was  to  make  Basileides  appear  ear- 
lier than  125-130  and  then  let  him  appear  to  know  the  story  of 
the  Crucifixion.  That  would  be  one  way  of  bolstering  Matthew. 
Kermthus  and  Karpokrates  (in  Irenaeus,  I.  xxiv.  xxv.)  indicate 
a  knowledge  of  Matthew,  i.  18-21,  while  Irenaeus,  I.  xxvi.  refers 
to  Matthew's  Gospel  as  the  sole  authority  of  the  Ebionites! 
Evidently  Irenaeus  wanted  to  advertise  the  Gnosis  of  the 
Apostles.  In  the  midst  of  Syrian  Gnosis  it  was  the  proper 
thing  to  do,  as  well  as  to  attack  Simon  Magus  and  Markion  and 
Valentinus.  Now,  in  the  list  that  Harnack  got  from  Hegesip- 
pus,   Markion  comes  third  on  the  list,  Valentinus  fifth,  and 


838  THE  GHEBERS  OF  HEBRON. 

Basileides  sixth  ;  so  that  the  succession,  "  Simon,  Menander, 
Markion  "  would  tend  to  place  Markion  about  150-159,  consid- 
ering that  Justin  (between  157  and  165)  mentions  his  followers, 
the  Markionites,  in  his  latest  work  (the  Dialogue  with  Trypho), 
and  Markion  in  perhaps  an  earlier  work. 

MapKiova  8e  riva  TlovriKhv,  bs  ko.1  vvv  ert  VtI  SiS&ctkuv. — Justin,  Apol.  I.  p.  145. 

This  would  put  Markion  at  about  a.d.  151-159,  and  Justin  at 
about  151-160?  with  no  knowledge  yet  of  the  Gospel  of  Matthew 
and  quoting  only  from  '  the  Gospel  according  to  the  Hebrews,' 
which  must  have  contained  the  Crucifixion-account,  as  it  did 
the  '  Baptism  in  the  Jordan.'  This  last  shows  the  intimate 
connection  between  '  the  Gospel  according  to  the  Hebrews ' 
and  the  Baptist  Nazorenes  and  Ebionites  beyond  the  Jordan. — 
Matthew,  iii.  1-7,  9,  11,  13,  14 ;  iv.  1  ;  xxviii.  19 ;  Mark,  i.  4-6  ; 
John,  i.  28.  As  the  Apokalypse  mentions  no  Apostle  by  name  ; 
but  only  '  the  One  in  the  midst  of  the  Seven,'  the  Logos  on  the 
Sun's  White  Horse,  and  as  we  distinguish  between  the  Naz- 
orene  Angel-King  (—Bev.  v.  5,  6  ;  Julian,  Orat.  v.  p.  173)  and 
Gospel  Christianity,  and,  as  we  have  already  dated  the  Apok- 
alypse about  a.d.  130-4,  it  therefore  seems  probable  that  '  the 
Gospel  according  to  the  Hebrews '  was  written  about  a.d.  140- 
150.  The  only  reference  to  the  Desert  is  in  Bev.  xii.  1,  6, 14, 
where  the  Woman  clothed  with  the  Sun  (the  Moon  under  Her 
feet)  is  Eua,  Isis,  the  Mighty  Mother  in  Virgo !  So  slight  a 
notice  shows  that  John,  the  author,  was  no  Nazoria,  nor 
Ebionite,  nor  Jordan  Baptist,  but  an  antegospelite  Christian 
of  the  Antioch  Diaspora.  This  the  groundwork  of  the  book ! 
It  may  have  received  some  later  touches.  But,  at  first,  it 
shows  nothing  of  the  love  for  the  Desert  and  the  Great  Bap- 
tist that  the  Gospel  according  to  the  Hebrews  and  the  Evangel 
of  Matthew  display.  Consequently  the  Apokalypse  preceded 
the  Four  Gospels,  these  last  sprung  from  the  Nazoria  and  the 
Jordan,  and  may  be  dated  after  a.d.  150.  The  '  Gospel  ac- 
cording to  the  Hebrews '  was  somewhat  earlier  than  Matthew's 
Gospel.  Early  in  the  second  century  the  Gnostics  shared  the 
name  of  Christiani  as  Justin  testifies.  The  Gnosis  of  Simon 
could  be  parodied  by  allegorising  it.  The  ennoia,  or  intuition, 
or  soul  could  be  allegorised  as  a  woman  with  whom  Simon 
associated.1    But  he  evidently  argued  about  the  Powers  of  the 

1  Antiqua  Mater,  214,  215. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        839 

Supreme  Being-,  an  idea  which  the  Hebrew  Testament  or  the 
Jewish  Tradition  or  Babylonian  Precosmical  Powers,  or  the 
doctrines  of  Philo  might  have  suggested,  for  they  were  (like 
the  Sohar)  all  gnostic  publications.     "  And  it  still  remains  a 
moot  question  whether  the  forms  of  Christian  dogma  at  the 
end  of  the  second  century  owed  more  to  the  Gnosis  of  imagi- 
native Greeks,  or  to  the  Midrash  of  imaginative  Hebrews." ] 
The  cultus,  on  the  other  hand,  seems  to  have  been  of  Trans- 
jordan  character  derived  from  the  Mithraworship,  at  least  in 
part.     In  the  Gnostic  teaching,  which  aimed  above  all  at  as- 
ceticism and  a  pure  life,  the  governing  thought  is  that  of  the 
opposition  of  the  pneumatic  or  higher  life  in  man  to  the  lower, 
the  hulic  or  material  and  the  psychic  life.2    This,  however,  was 
substantially  the  Essene  view,  according  to  Josephus.     Like 
the  Essene,  the  Ebionite  poverty  was  voluntary.3    Whether  as 
Nazorenes  or  Ebionites  they  became  the  Christians, — a  name 
applicable  to  any  gnostic  believers  in  the  King  Messiah,  even 
when  there  were  differences  among  them.     No  matter  how 
many  gnostic  superstitions  of  the  times  we  find  embodied  in 
them,  the  Gospel  of  the  Hebrews,  and  the  evangelia  of  Mat- 
thew, Mark,  Luke,  John,  as  well  as  the  clear  statement  of 
Bishop  Cyril  of  Jerusalem,  point  explicitly  to  the  Jordan  and 
to  the  Nazoria,  Ebionim,  Essaioi  (Essenes)  and  Epiphanius's 
Iessaeans  beyond  the  Jordan.     Such  and  the  Jewish  Messian- 
ism  and  the  Kabalah  were  the  sources  of  Christianism, — a  re- 
sult of  the  Second  Century  Gnosis  in  the  land  of  the  Sethim. 
Antiqua   Mater,   282,  says :    "  From  the  first   the  charge   of 
Magic  4  was  brought  against  the  Christiani,  and  association 
with   the  Mysteries  of  Mithras."     The  Mighty  Mother,  the 
Bena,  Yena,  Venus,  had  her  Intelligence  in  the  moon  on  which 
she  stands  ;  elsewhere  She  stands  as  the  Original  Mother  of 
the  race,  whom  Ovid  finds  (in  the  Desert)  near  the  Euphrates, 
fleeing  with  the  little  Eros.     Compare  with  this  Kev.  xii.  1,  5, 
6,  13,  14.     There  was  as  much  gnosis  by  '  the  Palestine  water  ' 
as  there  was  in  the  cities  of  Mesopotamia.     As  to  Mithra,  the 
worshippers  were  signed  on  the  forehead,  as  in  Rev.  xiv.  1 ; 
xxii.  4.— Tertullian,  de  Corona,  xv.  216,  217. 

'  ibid.  216,  282,  283. 

2  ib.  220. 

a  Credner,  Beitrage,  I.  370,  371 ;  Acts,  iv.  36,  37. 

4  So  with  Simon  Magus,  etc. 


840  THE  GHEBERS  OF  HEBRON. 

The  Destruction  of  the  Temple  struck  home  to  the  East. 
Clementine  Homily,  ii.  17,  says  :  First  a  false  evangel 1  must 
come  by  some  deceiver  and  afterwards  so,  after  destruction  of 
the  holy  place,  a  true  '  Glad  Tidings  '  be  secretly  sent  for  cor- 
rection of  the  Haeresies  that  shall  be  ;  2  and  subsequently, 
towards  the  End,  first  Antichrist  must  come,  and  then  our 
Christ  Iesou  reappear,  after  whom  Eternal  Light  having 
risen,  all  the  things  of  Darkness  become  invisible  !  The  man 
who  wrote  this  in  the  last  part  of  the  2nd  century  knew  how 
to  revive  the  sinking  faith  of  the  ignorant  and  credulous. 
Believe,  and  you  will  be  saved.  Erchomai  tachu,  "  I  come 
quickly  !  "  Now,  when  Messianist  Christianism  was  coming 
forward,  such  words  as  those  retained  in  Homily,  ii.  17,  may 
have  inspired  the  coming  sect  and  led  to  the  Gospels  being 
written.  For  erchomai  tachu  implies  a  widespread  belief  in 
the  Saviour  Archangel  and  his  comiug  as  the  Lamb  of  "  Aries." 
But  the  Lamb  is  represented  slain.— Rev.  v.  6.  And  the  Tem- 
ple destroyed.— Bev.  vi.  10  ;  xvii.  6,  9,  18  ;  xviii.  10,  18  ;  xi.  1, 
2  ;  xxi.  10.  Another  peculiarity  is  that  the  Apokalypse  is 
Jewish.— Bev.  iii.  9,  12 ;  vii.  5-8.  ix.  14 ;  xi.  16  ;  xiv.  1  ;  xvi. 
12  ;  xvii.  6,  9 ;  xviii.  17  ;  xxi.  10 ;  xxii.  15,  20.  And  not  the 
name  of  an  Apostle,  not  a  word  about  Christians,  nor  Phari- 
sees ;  and  the  Slain  Lamb  has  been  slain  from  the  foundation 
of  the  world  (—Bev.  xiii.  8),  power  is  given  over  the  Gentiles 
(_Bev.  ii.  26, 27),  the  slain  (— vi.  9,  10  ;  vii.  14)  are  to  be  reveng- 
ed on  Borne  (—Bev.  ix.  14 ;  xvi.  12),  and  the  Gentiles  shall  tread 
under  foot  the  Holy  City  (Jerusalem)  and  the  dead  shall  lie  in 
the  square  of  the  Great  City  which  is  spiritually  called  Sodo- 
ma  and  Aegyptus,  where,  too,  the  Lord  was  crucified.— Bev. 
xi.  1,  2,  8.  The  author  of  the  Apokalypse  may  have  been  a 
saint  and  Jew,  a  Jewish  Messianist,  a  hater  of  Borne,  Gentiles,3 

1  Good  tidings. 

2  Rev.  xiv.  4,  is  as  Markionist  as  Luke,  xx.  34,  35.     It  is  Markion's  very  idea. 

3  It  has  not  a  spark  of  Matthew's  Essenism  in  it,  except  the  one  passage  that  we 
have  thought  to  resemble  Markion's  view. 

Daniel  Volter  in  Theol.  Tijdschrift,  1891.  pp.  279,  281.  282,  holds  that  there  were 
three  stages  in  the  composition  of  the  Apokalypse  and  that  it  is  probable  (Irenaeus,  I. 
xxvi;  Euseb.  H.  E.  iii.  28)  that  Rev.  xii.  1-10,  xix.  11-21,  8  are  of  Kerinthian  origin  (?). 
The  Christos  is  to  be  distinguished  from  Iesus.— Rev.  xi.  15;  xii.  1,  2,  5,  8,  10.  xix.  11- 
15.  xxi.  9,  10,  22,  23,  xiii.  8 ;  v.  5-8,  x.  iii.  10.  That  there  is  Ebionism  in  Rev.  vii. 
3-10,  xxi.  12,  14,  or  something  very  Jewish  among  the  "  Dispersion  "  we  infer  from  xi.  8, 
15,  xii.  10,  xvi.  6,  7,  xvii.  5,  6,  9,  12,  xviii.  4,  5,  10,  17-22,  xix.  15.  Rev.  xx.  6  may  be 
Kerinthian  (?)  for  Eusebius  says  that  Kerinthus,  being  an  enemy  of  Scripture   said 


TIIE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        841 

and  Nikolaitans,  but  there  is  nothing-  in  common  between  the 
Apokalypse  ami  Matthew's  Gospel  except  Matthew,  xxv.  34,  40, 
where,  as  in  the  Jewish  Sibylline  Book,  the  King  (the  Lord) 
gives  Judgment,  and  Rev.  xix.  11,  13  ;  xxii.  12,  20.  Rev.  xxii. 
15,  is  the  stiff-necked  Jew  :  Outside  are  the  Dogs  ! 

Bel  is  Mithra  and  is  the  Chaldaean  Creator  (the  Demiurgus). 
—Movers,  I.  276,  553.  The  Christos  is  the  Creator.— Colos- 
sians,  i.  16.  As  the  beginning-  of  the  later  gnosis,  the  Chal- 
daean 12  precosmogonial  Powers  are  to  be  regarded  as  coming 
into  being  at  the  time  of  the  Chaos  before  the  formation  of 
the  world  ;  for  the  Great  Mother  Taauta  is  called  the  Mother 
of  the  Gods,  therefore  of  the  subsequently  produced  beings 
born  from  Her.  According  to  Berosus  and  Oannes  the  Dei- 
ties were  already  in  creative  action,  with  Bel,  even  before  the 
Creator  (Demiourgos)  had  made  the  7  Planets,  and,  as  Abyde- 
nus  says,  appointed  to  everything  its  place. — Movers,  I.  277  ; 
see  Gen.  i.  26  ;  iii.  22.  The  better  and  more  divine  nature  con- 
sists of  Three,  the  mind-perceived  Source,  Matter,  and  what 
proceeds  from  these  two,  which  the  Greeks  call  kosmos.    Plato 

there  would  be  a  space  of  a  thousand  years  for  celebrating  nuptial  festivals.  Rev.  xx. 
9  goes  back  to  the  time  of  the  Saints,  the  beloved  City,  and  apostles  prior  to  the 
Gospels.  The  'camp  of  the  Saints  and  the  beloved  City.'  'Parembole'  means  an 
army  drawn  up  in  battle  array, — the  army  of  the  Saints.  After  all,  the  expressions  of 
the  saints  and  prophets  should  not  be  required  to  conform  too  strictly  to  historical  ac- 
curacy,— else  what  shall  we  say  of  the  destruction  of  Rome  (Rev.  ii.  26,  xi.  8,  xii.  10, 
xvii.  1,  0,  9,  xviii.  2,  6, 10,  18,  19,  21,  24),  except  that  it  did  not  take  place,  although 
prophesied  !  The  authority  of  Cains  may  be  questioned  in  reference  to  Kerinthus  on 
two  grounds;  first,  prejudice  against  Kerinthus,  and  second,  his  own  date,  c.  229. — 
Epiphanios,  Haer.  Ii.  2,  3 ;  Tren.  I.  xxvi ;  Eusebius,  H.  E.  v.  28 ;  vi.  35 ;  ii.  25.  Cains 
was  born  about  the  time  of  Zephyrinus  Bishop  of  Rome,  and  Dionysius  was  made  Bish- 
op at  Alexandria  about  247,  so  that  it  is  not  probable  that  he  could  have  quoted  from 
Caius  before  250.  Now  as  neither  Irenaeus  nor  Hippolytus  make  the  charges  found  in 
Caius  and  Dionysius,  and  as  the  suspicion  of  the  taste  for  the  pleasures  of  a  worldly 
life  may  have  arisen  from  his  theory  that  Iesu  was  the  son  of  Ioseph,  it  is  hardly  safe 
to  attribute  much  importance  to  what  Irenaeus  did  not  say  against  Kerinthus.  There 
is  no  doubt  that  some  parts  of  the  Apokalypse  do  distinguish  between  the  Christos  and 
Iesus,  and  that  Kerinthians  ( — Epiphanius,  Ilaer.  xxviii.  C)  said  that  the  last  has  not 
risen,  but  will  rise  when  the  universal  resurrection  of  the  dead  shall  happen. 

When  Joh.  Pr.  Bleek  (Berlin  1862),  p.  273,  finds  in  Matthew,  xxvii.  S,  the  expression 
"  unto  this  day,"  it  means  that  a  long  time  had  elapsed  until  the  time  when  Matthew's 
Gospel  was  produced. — Matthew,  xxviii.  15.  But  it  was  necessary  to  represent  the 
Messiah's  Coming  as  iustanter  (Rev.  xxii.  20;  Matthew,  xxiv.  23-30,  31)  else  the  effect 
of  the  prophesy  and  the  Gospel  would  be  soon  lost.  Matthew's  xxiv.  31  appears  to 
hang  directly  upon  the  words  of  Rev.  xix.  11-21.  xx.  1-4,  xxii.  20.  Matthew,  xxiv.  15, 
would  seem  (in  the  style  of  prophetic  writing)  to  apply  even  better  to  the  review  of 
Hadrian's  troops  on  the  esplanade  of  the  ruined  Temple  than  to  the  condition  of  things 
after  Titus  had  marched  his  legions  away  from  the  wrecks  of  the  HOLY  jplace. 


S42  THE  GHEBER8  OF  HEBRON. 

indeed  calls  the  mentally-perceived  botli  idea  and  pattern  and 
father ;  but  the  Matter  he  calls  Mother  and  Nurse  and  Foun- 
dation and  region  of  production  ;  and  the  result  of  the  Two  he 
is  wont  to  name  Offspring-  and  Birth.  Osiris  is  the  Beginning 
(the  Spirit,  the  Fire),  Isis  (Issa)  is  the  Beceiver,  Horns  the 
Besult. — De  Iside,  56.  Here  we  have  something  that  is  founded 
on  the  doctrine  of  '  spirit  and  matter,'  in  the  first  century. 
Simon  Magus  comes  along  with  his  quasi-babylonian  Powers  ; 
and  while  Philo  on  Fugitives,  9,  knows  the  Sophia's  two  gen- 
ders the  Samarian  propounds  Fire  the  Original  Beginning  and 
Primal  Source  (the  Chaldaean  having  propounded  the  con- 
cealed God  as  First  Source  of  all)  ;  he  produces  from  Fire  (as 
Moses  does  in  Gen.  ii.  23)  two  Paraphuads  (produced  Suckers 
or  Germs)  which  have  neither  beginning  nor  end,  but  are  the 
source  from  which  the  Aeons  all  sprung.  One  of  these  two 
primal  fiery  Emanations  out  of  Boundless  Fire  is  the  Great 
Male  Power  of  the  duad  on  high  ;  he  is  the  Nous  (Adam,  Lo- 
gos) :  the  other  Paraphuad  is  the  Everlasting  Female,  the 
Mother  of  all  that  live,  producing  all  the  things  ;  Simon  calls 
Her  the  Great  Epinoia,  the  Great  Intelligence.  Proverbs,  viii. 
1,  calls  Her  the  Benah,  or  Venah.  This  Primal  Great  Male  is, 
later,  the  Adam-Christos  of  the  Clementine  Homilies  and  his 
original  fire  is  attested  by  His  Name  As  (Ash)  in  Hebrew 
Genesis  ii.  23,  as  Avell  as  by  the  Baptism  of  Fire  which  Matthew, 
iii.  11  says  is  within  the  power  of  the  Saviour  Christ.  Here  we 
are,  with  Simon  Magus  and  the  Sibyl,  on  the  threshold  of  the 
Gnosis  !  This  is  Antepetrine,  before  the  Gospels,  before  Ro- 
manism. Christianity  in  its  primitive  form  was  a  separated 
tendency  of  Judaism  over  the  Jordan  among  the  Nazoria, 
Iessaeans  and  Ebionites. — Dunlap,  Sod,  II.  pp.  xvi,  62  ;  Jost, 
I.  393,  411. 

Among  some  of  the  followers  of  Valentinus  the  Angel  Ga- 
briel was  considered  to  take  the  place  of  the  Logos.  The 
Archangel  of  the  Nazoria  was  the  Angel  Gabriel,  the  Jewish 
Archangel  is  Michael.  Applying  this  test  we  may  perhaps 
discover  that  the  original  form  of  the  Apokalypse  was  Jewish. 
Compare  Rev.  xii.  7,  xx.  1.  Liber  Adami,  I.  164,  282.  Mithra 
was  the  Light  of  Light,  born  at  Christmas  in  a  cave.  Christos 
the  Iesoua  was  born  in  a  grotto  at  Christmas.  What  are  the 
relations  of  the  Apokalypse  to  the  Mithraworship  ?  First,  in 
the   catacombs  at   Rome  there  is  a  representation   of  three 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        843 

Magi  adoring  the  newborn  Mithra  ;  second  Matthew  represents 
the  same  three  adoring-  the  Infant  Christos  ;  Mithra,  who  has 
the  appellation  'Mediator'  (Mesites.  — Plutarch,  Iside,  46). — 
Nork,  Persische  Mythen,  p.  83.  He  makes  reconciliation  be- 
tween the  Light  and  the  Darkness,  he  brings  happiness  upon 
the  new-created  Earth  (Nork,  p.  86  ;  Colossians,  i.  13-17),  and 
fights  against  Ahriman-Angromainyus,  as  in  Kev.  xii.  7-10, 
xix.  19,  20,  xx.  2,  3,  ii.  13,  v.  6.  The  Adon  dies  through  Dark- 
ness ( — Rev.  i.  18)  and  rises  again. — Rev.  i.  13,  16,  18,  v.  6,  9. 
Adon  (Mithra)  dies,  Adon  lives  again  ! — Lucian,  Dea  Syria,  6. 
The  Eschatology  (doctrine  of  the  final  End  of  the  world)  of  the 
later  Jews  has  the  most  striking  resemblance  to  that  of  the 
Persians.  Both  let  hard  trials  precede  the  time  of  the  Messias, 
but  God  will  know  how  to  create  salvation  for  the  just  and  to 
preserve  them.  The  Christians  will  be  the  rulers,  the  Jews 
will  be  persecuted,  their  number  much  reduced,  and  they  look 
round  for  a  Saviour.  Then  will  Messias  ben  Joseph  appear, 
his  name  is  Nehemiah  ben  Chosiel,  all  Israel  will  hear  that  the 
Messias  has  appeared  and  will  flock  around  him.  He  will 
conquer  the  king  of  Edom  (a  Christian),  he  will  bring  back  the 
holy  vessels  of  the  Temple  to  Jerusalem.  Then  an  Adversary 
will  arise,  Armillus  or  Antichristus.  He  will  say  to  those  that 
are  not  Israelites  that  he  is  the  Messias. 

For  many  will  come  in  my  name,  saying,  I  am  the  Christos. — Matthew, 
xxiv.  C. 

These  will  make  war  against  the  Lamb. — Rev.  xvii.  14. 

They  will  gather  round  him,  and  he  will  take  all  cities.  Armil- 
lus will  require  the  Israelites  to  adore  him.  A  conflict  will 
take  place,  Nehemiah  ben  Chosiel  will  be  slain,  the  angels  will 
carry  his  soul  into  the  heaven.  Michael  then  will  blow  the 
trumpet,  and  with  the  first  blast  Elias  and  the  Messias  ben 
Dauid  will  appear  and  the  Jews  assemble  about  him.  Armil- 
lus will  gather  his  forces  and  be  overcome,  some  say  that  he 
will  light  with  Elias.  Michael  then  blows  again  the  trump  and 
the  dead  that  lie  buried  at  Jerusalem  return  to  life,  Elias  and 
Messiah  ben  Dauid  live  in  Jerusalem.  After  a  reign  lasting  a 
thousand  years  comes  the  Second  Resurrection  and  the  Last 
Judgment. — Spiegel,  Avesta,  I.  35-37.  Elias  was  to  come. — 
Malachi,  iv.  5  ;  Matthew,  xi.  14  ;  Rev.  xx.  4,  6, 11, 12, 13.  Mithra 
is  the  Primal  God  (Urgott),  through  whom  all  creation  begins 


S44  THE  GHEBERS  OF  HEBRON. 

and  ends,  the  Judge  and  Equaliser  of  the  strife  between  Aura- 
masda  and  Ang'roniainyus,  in  him  at  last  both  become  dis- 
solved. He  is  the  conqueror  of  death  and  sin.  The  initiation 
into  the  Mithramysteries  was  marked  by  the  symbol  of  water- 
baptism.—  Nork,  86;  Matthew,  iii.  11-17.  The  Warriors  of 
Mithra  held  the  first  rank  in  the  Mysteries.  See  Rev.  xix.  14, 15. 
f  ;  xx.  9,  the  Camp  of  the  Saints  !  Mithra  confirms  his  soldiers, 
signing  them  on  the  forehead.  As  Light,  Auramasta  is  first  of 
the  7  Archangels  ;  he  is  one  of  them  as  the  Sun  is  one  of  the 
7  in  Rev.  i.  13,  16.  In  the  Jewish  Temple  the  Golden  Candle- 
stick symbolised  the  7  planets,  of  whom  the  Sun  was  the 
centre.  He  was  Amon,  the  Creative  Mind  and  Logos,  the 
Hindu  Om,  the  Egyptian  Amen.  Mithra  was  the  Sun  in  the 
Equator,  and  intervenes  (Rev.  xix.  11,  13)  as  Logos  in  the  War 
of  Light  against  the  Darkness. — Luke,  i.  78,  79.  These  are  the 
antecedents  to  the  Apokalypse  and  the  Gospels  of  Luke  and 
Matthew.  They  are  the  Mithramysteries, — in  which  were  re- 
vealed the  mysteries  of  divinity. — 1  Tim.  iii.  16 ;  2  Tim.  i.  10 ; 
Mark,  iv.  11 ;  1  Cor.  xv.  51.  There  was  something  that  pre- 
ceded the  Apokalypse.  We  have  found  it  in  the  Mysteries  of 
Mithra.  Something  preceded  the  Four  Gospels.  We  have 
seen  it  in  the  Apokalypse,  Essenism  and  Ebion-Nazorenism, 
and  a  set  of  writings  known  to  Messianists  before  the  Gospels. 
Justin  refers  to  the  Sibylline  Book,  to  Hystaspes,  to  the 
Apokalypse,  not  to  Simon  Magus,  Menander  and  Markion  as 
giving  clear  prophetic  descriptions  of  the  Son  of  God ;  but  he 
mentions  them.  Besides  the  scripta  of  Simeon  ben  Iochai 
regarding  the  Messiah,  the  Christians  had  Hermes  Trismegis- 
tus,  Henoch,  lxix.  29,  and  the  Pastor  of  Hernias ;  and  the 
Christians  were  nicknamed  Sibyllists.  No  trace  of  our  Gos- 
pels is  met  in  the  fragments  of  Dionysius  of  Corinth,  a.d.  170- 
177 ;  on  the  other  hand  the  Fathers  used  other  gospels,  these 
were  in  exclusive  circulation  amongst  various  communities,  and 
even  until  much  later  times  many  works  which  have  no  place 
in  our  Canon  were  regarded  by  them  as  divinely  inspired. 
Take  the  Gospel  according  to  the  Hebrews,  for  instance,  or  the 
Gospel  according  to  Peter ;  the  Ebionites  and  Nazarenes  used 
these  gospels.— Supernat.  Rel.  I.  419,  429  ;  II.  107 ;  Matthew, 
xvi.  16,  18.  The  Gospel  according  to  Peter  varies  from  that 
according  to  Matthew,  and  Matthew's  Gospel  expressly  founds 
the  Church  on  Peter !     The  sect  of  the  Encratites  made  use  of 


THE   ORE  AT  ARCHANGEL   OF   THE  EBIONITES.        815 

apocryphal  gospels  ( — S.R.  II.  162),  and  at  a  time  when  apoc- 
ryphal works  were  habitually  read  we  do  not  hear  of  the  pub- 
lic reading-  of  our  Gospels. — ib.  II.  171.  The  Christian  Church 
seems  to  have  brought  on  '  the  double  night  of  ignorance,' — 
the  Dark  Ages.  In  about  176-177  Athenagoras  mentions 
neither  Christ  nor  the  names  of  his  Gospels,  but  speaks  of  the 
Logos  having  prohibited  '  kissing  twice.' — ib.  II.  199.  But,  as 
he  mentions  Christians,  he  must  have  been  a  Nazarene,  like 
St.  Paul. — Matth.  v.  28.  Self-denial  and  communism  must 
have  been  the  original  gnostic  foundation  of  Christianism, — a 
broadened  Essenism,  broadened  into  a  Gospel  of  Kesurrection 
and  the  hope  of  eternal  life.  Philo,  Josephus,  and  Eusebius 
confirm  this.  So  do  Simon,  Menander  and  Saturninus.  If 
then  Christianism  had  its  source  in  older  works  than  our  Gos- 
pels, with  a  reference  to  events  unknown  to  our  third  Gospel 
but  indubitably  chronicled  elsewhere  (ibid.  II.  203,  201),  these 
chronicles  must  have  had  precedents  in  an  Ebionite-Iessaean 
self-denying  morale  based  on  the  claims  of  the  spirit  adverse  to 
the  flesh,  which  Athenagoras  admits.  The  crucifixion  of  the 
flesh  of  the  Iessaean  apostles  preceded  Luke's  or  Peter's  theory 
of  the  Crucifixion.  The  oriental  contrast  of  spirit  and  matter 
had  made  the  centuries  its  handmaids  in  bringing-  about  the 
crucifixion  of  the  flesh  in  the  interest  of  Christian  self-denial 
and  the  hope  of  the  resurrection  of  the  soul  under  an  abiding- 
trust  in  the  Saviour.  But  the  handwriting  on  the  wall  was 
'spirit  and  matte?'.'  Here  we  have  a  philosophy  in  action.  And 
when  it  utters  itself  in  the  2nd  century  it  has  the  Sibyl, 
Daniel,  Elxai,  Hystaspes,  the  three  oldest  parts  of  the  Sohar, 
Hernias,  Henoch,  lxix.  29,  Hermes  Trismegistus  and  the  Ca- 
nonical Apokalypse  under  its  influence.  Nowhere,  so  far,  does 
the  Crucifixion  appear.  Therefore  there  is  nothing  but  Daniel, 
ix.  26  and  Hippolytus,  vi.  20,  and  these  mention,  one  the  death 
of  the  Messiah,  the  other  the  death  of  Simon  Magus ;  but 
neither  mentions  Crucifixion,  nor  does  Revelation,  xi.  8,  mention 
it,  for  it  is  speaking  figuratively  of  the  Lord  being  crucified  in 
Rome,  by  the  cruel  treatment  of  both  Jews  and  Christians. 
Here  we  are  then,  on  the  threshold  of  Christianism.  From 
this  spot,  at  this  period  of  its  existence,  we  must  expect  the 
addition  of  Crucifixion-stories  to  the  previous  status  of  Mes- 
sianism.  But  the  subject  of  Crucifixion  must  first  be  called 
into  existence.     The   birth,  infancy,  teachings,  and   parables 


846  THE   QHEBEBS  OF  HEBRON. 

(Pastor  of  Hermas  has  parables)  have  to  be  described,  then 
the  denouement ;  and  the  narrative  closes  with  the  Resurrec- 
tion. 

The  fact  that  the  entire  New  Testament  writings,  including 
the  Jewchristian,  also  the  first  canonical  evangel,  the  Epistle 
of  James  and  the  Apokalypse  originally  were  written  in  Greek, 
that  also  the  Jewchristian  '  Evangel  according  to  the  He- 
brews '  has  been  present  in  the  Greek  tongue  and  only  later 
has  been  translated  into  Aramean,  testifies  undeniably  to  the 
early  and  general  prevalence  of  the  Greek  idiom  in  the  oldest 
Christian  as  well  as  the  Jewchristian  communities.  More  es- 
pecially do  the  three  first  canonical  gospels  indicate  the  early 
need  of  the  young  church  to  possess  the  evangelical  materials, 
that  originally  stood  in  the  Hebrew  language  and  letters,  im- 
mediately also  in  a  written  Greek  interpretation. —  Resch, 
Paralleltexte,  p.  111.  But  they  received  them  in  Greek,  not  in 
Aramean.  Who  guaranteed  that  they  were  strict  translations, 
or  new  works  in  a  Galilean  dress  ? 

Essene  and  Nazarene  morale  supplies  the  teachings,  par- 
ables were  the  common  usage,  the  accounts  of  the  birth  and 
the  infancy  were  spread  abroad  in  many  tracts  and  narratives  ; 
but  the  Crucifixion  was  without  a  precedent.  Yet  it  was  con- 
ceived in  connection  with  the  Crucifixions  after  Jerusalem 
fell  and  the  Destruction  of  the  Temple.  O  Jerusalem,  Jeru- 
salem, your  Temple  is  left  desolate!  Jerusalem  will  be  trod- 
den down  by  the  Gentiles.  The  Kingdom  of  the  God  is  nigh.1 
Be  worthy  to  stand  before  the  Son  of  the  Man  in  the  final 
Judgment,2  according  as  the  Sibyl  prophesied  !  Was  not  the 
T  sign  (also  +)  on  the  forehead  a  prophetical  suggestion? 
The  precanonical  evangel  was  in  Hebrew. — Dunlap,  Sod,  II. 
63  ;  Sup.  Eel.  I.  461 ;  Alfred  Resch,  Aussercanon.  Paralleltexte, 
pp.  66,  68,  83,  84.  The  Sibylline  Book  and  Henoch  give  the 
early  Messianic  standpoint  without  Mark's,  Luke's,  or  Mat- 
thew's Gospels  and  without  a  hint  of  the  Crucifixion.  The  same 
is  true  of  the  Apokalypse,  known  to  the  author  of  Justin's  1st 
Apologia.  The  Crucifixion  story  would  have  been  out  of  place 
before  the  death  of  Barcochebah  about  134-135,  and  the  point 
is  whether  Rev.  xi.  8  did  not  suggest  to  one  of  the  authors  of 
the  Gospel  according  to  the  Hebrews  or  the  three  Synoptic 

1  Matth.  xxiii.     Luke,  xxi. 

8  Matth.  vii.  23  ;  xxv.  41,  46;  xxi  v.  3. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        847 

Gospels  a  Crucifixion  at  Jerusalem  !  "While  Jerusalem  looked 
for  a  Messiah,  she  was  not  prepared  in  130  to  accept  a  de- 
ceased one.  Rev.  xix.  11,  xxii.  12,  20,  have  not  yet  been  ful- 
filled. She  longed  for  a  Warrior  Messiah,  and  Barcochebah 
offered  himself  as  such,  with  the  sanction  of  Rabbi  Akiba. 
Note  the  contrast  between  Rev.  xix.  12-15  and  the  obedience  to 
the  Caesar. — Mark,  xii.  16, 17,  Luke,  xx.  24.  Only  to  an  Oriental 
mind  would  it  occur  to  write  the  Crucifixion  narrative  and 
only  to  the  mind  of  a  Greek  would  it  occur  to  in  writing1  rec- 
ommend a  surrender  to  Roman  domination. — Rev.  xii.  10,  xiii. 
17,  18,  xviii.  18-21,  xix.  15.  Matthew's  Logia  was  said  by  Pa- 
pias  to  have  been  written  in  Hebrew. — Supern.  Rel.,  I.  461. 
The  Jew  first,  and  then  the  Greek ! — See  Resch,  85,  86.  But 
the  Hebrew  was  Aramean-Syrian,  in  Hebrew  letters.  The 
Evangel  according  to  the  Hebrews,  however  was  first  written 
in  Greek. — Resch,  111.  Greek  was  known  in  Syria  since  B.C. 
170.  The  Jews  read  the  Septuagint.  Greek  was  evidently  the 
language  of  the  Christian  Messianism. 

Philo  was  born  about  15  to  20  years  before  the  Christian 
era.  His  Logos  doctrine  belongs  within  the  first  forty  years 
after  Christ.  Irenaeus  appears  to  state  (III.  xi.  p.  257)  that 
the  Nikolaitans  and  Kerinthus  agreed  in  holding  that  there 
was  One  Father  (not  the  God  of  the  Jews)  and  one  Son  the 
Onlybegotten,  and  the  Logos  who  is  the  true  Son  of  the  Only- 
begotten.  The  Gnostics  had  a  similar  doctrine  :  The  Light  in 
the  Abyss  (Buthos)  is  blessed,  incorruptible  and  infinite,  and 
is  called  the  Father  of  all  and  the  First  Man  ;  His  Son  is  Mind, 
called  Second  Man,  Son  of  the  Man ;  the  third  male  (who  is 
also  incorruptible  light)  is  called  Christos. — ib.  I.  xxxiv.  Si- 
mon and  Menander  held  a  Primal  Power  Unknown  to  all,  that 
the  world  was  made  by  Angels  sent  out  from  Mind  ;  and  some 
thought  (Irenaeus,  IV.  xxxvii.  p.  371 ;  I.  xxi. ;  1  Thess.  iv.  17) 
that  a  Salvator  was  to  save  men,  who  were  never  to  die !  Sat- 
urninus  held  One  Father  Unknown  to  all,  who  made  Angels  ; 
Seven  of  these  made  the  world,  and  angels  made  man.  And 
that  the  Jewish  God  was  one  of  the  Angels.  He  held  that  the 
Christos  was  the  Salvator.  Here  again  we  have  the  three  in 
succession,  perhaps,  the  Unknown  Father,  (the  Logos  ?),  and 
the  Saviour  Christos.  Philo  has  a  primal  God  and  a  Second 
God  the  Logos.  Irenaeus,  I.  xxv.  leaves  out  what  Kerinthus 
thought  of  the  three  2)crsonae,  mentioning  only  the  Unknown 


S4S  THE  GHEBERS  OF  HEBRON. 

Father  and  the  Christos  ;  but  from  the  agreement  that  Irenaeus 
specifies  between  Kerinthus  and  the  Gnostic  Nikolaitans  we 
may,  perhaps,  assume  a  third  persona  the  Logos,  as  Father  of 
the  Christos  ('?).  Then  the  Gospel  of  Matthew  follows  with 
only  the  Father  and  the  King-,  the  Son  of  the  Man,  Iesua  Sal- 
vator.  St.  John,  i.  1  comes  last,  with  the  God  and  the  Logos. 
The  logos  belongs  to  Philo's  gnosis,  and  '  the  Son  of  the  Man ' 
belongs  also  to  the  gnosis  that  Matthew  uses.  So  that  the 
gnosis  is  there  in  the  N.  T.  The  Oriental  Gnosis  is  the  father 
of  all  the  gnostic  S3Tmptoms.  The  Creative  Power  is  called 
God,  the  Kingly  Power  is  called  Lord. — Philo,  Quaest.  in  Gen. 
IV.  2  ;  Gen.  i.  4  ;  Matth.  xxv.  40  ;  John,  i.  1,  3,  4.  The  world 
is  not  an  emanation  from  God,  as  the  Neo-Platonists  said,  but 
it  has  been  created.  Instead  of  one  pervading  law  throughout 
the  whole  system  of  the  universe  as  the  Neo-Platonists  thought, 
the  Judaist-Christians  conceived  God  as  outside  the  world. 
The  Christian  Revolution  developed  a  notion  of  Causation, 
the  antithesis  of  that  of  Greek  Philosophy  and  of  Modern 
Science. — Stuart-Glennie,  in  the  Morningland,  pp.  267-269. 

Since,  too,  Jews  ask  signs  (miracles)  and  Greeks  seek  wisdom. — 1  Cor.  i.  22. 

The  whole  system  of  Christian  dogma,  including  its  central 
theory  of  the  supernatural  character  of  Iesous  the  Nazarene,  is 
only  a  mythology,  of  which  the  ultimate  roots  are  in  the  causes 
which  determined  Osirianism.  The  Nile  valley  is  the  scene  of 
a  daily  '  Resurrection  of  the  Sun,'  a  wonder  of  eternal  Rebirth  ! 
— ib.  306.  Osiris  enters  the  Moon.— De  Iside,  18,  41.  They 
place  the  power  of  Osiris  in  the  moon. — De  Iside,  43.  The 
Manicheans  in  the  third  century  held  that  Christ's  power  was 
in  the  Sun,  his  wisdom  in  the  moon. — Faustus ;  Milman,  p. 
280,  note ;  1  Cor.  i.  24.  Again  Adon  (the  Lord),  entering  the 
moon,  loses  sex.  Adonis-Asar  is  Osiris-Asarel  or  Isarel,  or 
Iachoh  and  Iacchos,  Lord  of  life.  Osiris  is  the  Good  Principle 
(the  spiritus)  in  the  sun. — De  Iside,  52,  35,  40,  42  ;  Julian,  Ora- 
tio,  iv.  132,  133.  Osiris  is  Lord  and  King  ( — De  Iside,  10,  12, 
13)  dies  and  rises  from  Hades. — ib.  19,  42.  What  was  between 
a.d.  100  (when  these  things  were  written)  and  the  Salvator  of 
Saturninus  in  125-135 '?  The  Good  Principle  (in  Matthew,  xix. 
17)  is  crucified,  and  rises  from  the  dead.— Matthew,  xxviii.  6  ; 
Luke,  xxiv.  6.  But,  according  to  '  Supernatural  Religion,'  I. 
485,  II.  481,  not  a  trace  of  the  existence  of  our  4  Gospels  can 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        849 

be  found  for  a  century  and  a  half  after  the  events  they  record. 
Spurious  works  in  great  numbers  appeared  in  the  first  two  or 
three  centuries  of  our  era. — ib.  I.  460.  Only  the  traditions 
(Sag-en)  only  the  sources  that  lay  before  him  does  Luke  let 
speak.  The  charge  of  '  unreliable  '  (nicht  sicher)  applies  not 
only  to  the  "  Many"  as  regards  their  compilations  but  also  to 
their  sources,  by  virtue  of  the  words  "just  as  the  original  eye- 
witnesses handed  down."  Papias,  too,  uses  the  words  '  not 
wliat  those  say  who  only  know  right  well  to  relate,  and  to  whom 
the  great  multitude  adheres.' — Gfrorer,  I.  62,  381.  Suppose 
that  the  accounts  that  Luke  found  have  declared  the  general 
opinion  of  his  time  and  his  coreligionists  to  be  declarations  of 
eye-witnesses  ;  for  the  world  is  very  epiick  to  baptise  writings. 
After  he  had  read  them  through  there  rose  up  in  the  back- 
ground of  his  spirit  the  suspicion  that  all  that  he  found  there 
was  impossible  to  be  true.  This  mistrust,  when  it  came  en- 
tirely to  consciousness,  and  ran  through  its  natural  course,  led 
to  at  all  events  the  suspicion  that  those  accounts  could  not  al- 
together come  from  eye-witnesses.  But  it  was  not  obliged  to 
go  so  far  but  that  Luke  could  well  stand  by  that  first  impression 
which  he  afterwards  softly  utters  in  the  preface  as  if  only  half 
consciously.  Since  his  subject  compelled  him  to  say  something 
about  the  sources  of  his  predecessors  he  describes  them,  in  the 
customary  at  that  time  generally  accepted  way,  as  accounts  of 
eye-witnesses  ;  and  perhaps  he  supposed  that  the  greater  part 
of  those  sources  was  true  and  came  from  eye-witnesses. — ibid. 
63 ;  Luke,  i.  4.  He  expected  to  make  Theophilus  certain  of 
the  truth,  which  he  himself  had  to  get  out  of  those  (suspected) 
sources.  But  Gfrorer,  if  he  assumed  that  Luke  deceived  him- 
self, does  not  admit  that  the  work  came  from  an  eye-witness, 
or  only  in  the  smallest  part. — ib.  63,  64.  Luke  considered  a 
part  of  the  written  sources  ascribed  to  eye-witnesses,  many  of 
the  compiled  accounts  unreliable  ;  and  Gfrorer  supposed  it 
probable  that  the  accounts,  purporting  to  come  from  eye-wit- 
nesses, actually  came  from  later  persons  who  got  them  from 
the  mouths  of  the  eye-witnesses. — ib.  64.  In  fait,  we  have  be- 
fore us  the  hearsay  testimony  of  an  excitable  people  and  an 
uncritical  and  unquestioning  period.  If  the  origin  from  eye- 
witnesses had  been  attested  by  external  marks  such  as  letter, 
seal,  genuine  signatures,  judicial  records,  Gfrorer  thinks  there 
is  good  reason  for  suspecting  that  Luke  would  have  uttered  not 
54 


850  THE  GHEBERS  OF  HEBRON. 

a  shadow  of  doubt  against  documents  thus  attested.  But  Luke 
has  thrown  some  suspicion  on  the  writings  of  preceding  Chris 
tian  authors,  affecting  their  credibility.  From  the  moment  on, 
when  he  uttered  his  doubt,  we  can  no  longer  say  that  those  ac- 
counts had  the  warranty  for  themselves  of  the  whole  Christian 
Church.1 — ib.  65,  66.  This  explains  the  necessity  that  existed 
for  Justin,  Irenaeus,  Origen,  Clemens  Alexandrinus,  Tertullian, 
to  sustain  the  status  quo  of  Christianism  against  Markion  and 
the  gnostics.  Hermes  however  was  accused  of  appearing  in 
human  form,  and  the  Sabian  Arabs  ought  to  have  known 
something  about  that.  Matthew,  v.,  vi.,  vii.,  x.,  xiii.  35,  50,  is 
a  direct  bid  for  the  suffrages  of  the  Ebionites ;  x.  5  is  especially 
so,  and  is  directly  in  conflict  with  xxviii.  19.  But  xxviii.  19 
shows  the  Gospel  to  be  late,  so  late  as  to  have  abandoned  the 
subject  of  circumcision.  Consequently  the  passages,  v.  17,  x. 
5,  6  look  like  the  work  of  some  adroit  populist  or  politician 
who  well  knew  those  whom  he  addressed.2    The  Iesua  is  de 

1  We  can  easily  imagine  that  a  more  sharp-sighted  critic  than  Luke  or  one  less 
prejudiced  by  Christian  opinions  might  have  recognized  the  spurious  character  of  many 
more  among  them.  Our  obligation  to  believe  the  statements,  which  he  held  for  genuine 
and  therefore  embodied  in  his  Gospel,  depends  singly  and  alone  upon  the  confidence 
which  we  place  in  his  critical  acumen. — Gfrorer,  p.  66.  One  thing  we  observe  that 
Luke  may  not  have  read  Matthew's  Gospel ;  and  indeed  the  more  critically  the  latter  is 
examined  the  greater  seems  the  probability  that  it  was  a  late  Gospel.  Luke  says  that 
"many  undertook  to  regularly  set  in  order  a  statement."  Matthew's  Gospel  seems  to 
answer  this  description  so  well  that  Gfrorer,  I.  79,  says  that  the  Gospel  of  Matthew  was 
not  yet  written  ;  for  Matthew  gives  more  than  Luke  and  has  a  thoroughly  well  written 
evangflium,  so  that  Luke  instead  of  writing  another  evangelium  would  have  sent  Mat- 
thew's instead  to  Theophilos,  if  it  had  then  been  in  existence.  Luke  claims  to  have 
kept  up  with  all  from  the  first  and  to  narrate  in  orderly  succession  (kathexSs).  Mat- 
thew does  this  ;  and  there  was  apparently  no  reason  for  his  work  unless  to  bring  out 
and  emphasise  certain  points  more  fully,  such  as  abandoning  circumcision,  a  closer  con- 
nection with  the  transjordan  lessaeans,  etc. — Matth.  v.  17 ;  x.,  xiii.,  xxviii.  18,  etc. 
But  Luke's  account  was  written  to  Theophilos,  while  Matthew's  is  general,  directed  to 
teaching  all  the  Gentiles.  Gfrorer  is  convinced,  from  the  circumstances,  that  Luke  in 
writing  that  he  had  kept  up  with  all  from  the  beginning,  did  not  mean  to  include  Mat- 
thew's Gospel  in  the  all. — Die  Heilige  Sage,  I.  pp.  80,  82.  Mark  is  excluded  from  the 
All,  since  his  work  is  made  from  Luke  and  Matthew.  John  too  is  excluded,  as  being  an 
eye-witness,  not  writing  as  the  All  had  handed  down  from  the  first. — ib.  80,  82.  Philo. 
Quaest  et  Solut.  IT.  34  (II.  24)  gives  us  a  hint :  Pugnantinm  mos  est  mentiri  arte,  ut 
ignorentur  res.  Lying  must  be  done  skillfully,  so  that  the  things  be  not  known. 

2  See  ws  61/o/nt'feTo,  'as  he  was  considered.'  Gfrorer,  I.  p.  109,  regards  these  words  as 
Luke's  addition  to  his  sources,  and  a  decided  qualification  of  his  descent. — Luke,  hi. 
23.  David  was  a  popular  hero.  Hence  a  son  of  Dauid  would  be  a  favorite  name  for  a 
Messiah  on  earth.  Hence  the  genealogies  of  Matthew  and  Luke,  deriving  Iesu  from 
Dauid,  '  as  was  thought,'  says  Luke.  Matthew  wrote  his  evangel  not  long  after  Luke. 
— See  Gfrorer,  I.  82.     The  Devil  was  an  important  constituent  of  Ebionite  belief. — 


THE  GREAT  ARCHANGEL  OF  THE  EBI0N1TES.        651 

scribed  as  remaining  in  the  deserts  until  the  day  of  his  exhibi- 
tion unto  the  Israel. — Luke,  i.  80.  Here  is  another  special  ref- 
erence to  the  Ebionites  who  lived  in  the  Deserta  Arabia.  So 
the  evangel  really  appeals  to  Arabian  sympathies  in  the  trans 
Jordan  region,  to  men  that,  like  Daniel,  ix.  11,  held  firmly  to 
the  Law  of  Moses.  When,  therefore,  Markion  claimed  that 
the  Iesoua  descended  from  the  heavens,  unborn,  he  stood  by 
the  earlier  doctrine  that  the  Saviour  was  Spirit  and  not  flesh, 
the  doctrine  of  Saturninus  and  the  Gnostics.' — Psalm,  ii.  7  ;  xlv. 
2,  6  ;  Micah,  v.  2  ;  Dan.  vii.  13,  14 ;  viii.  16  ;  Irenaeus,  I.  xxxiv. 
The  God  of  the  Jews,  Saturninus  said,  was  one  of  the  Angels 
hostile  to  the  Father,  therefore  the  Christus  came  to  destroy 
the  God  of  the  Jews  and  for  the  Salvation  of  those  that 
believed  in  himself  ;  that  the  Salvator  came  to  destroy  the  bad 
men  and  daemons. — Iren.  I.  xxii.  Paris,  1675. 

The  term  '  Oracles  of  the  Lord '  would  suit  the  addresses  of 
wandering  apostles2  as  well  as  it  suits  the  parables  in  St.  Mat- 
thew. Papias  was  bishop  of  Hierapolis  in  Phrygia  and  suf- 
fered martyrdom  under  Markus  Aurelius  Antoninus  (161-189) 
about  164-167.  Papias  preferred  tradition  to  any  written 
works  with  which  he  was  acquainted. — Supernatural  Religion, 
I.  445.  He  wrote  a  treatise,  an  Exposition  of  the  Oracles  of  the 
Lord,  based  mainly  on  tradition.  Now  he  apparently  had 
never  seen  our  four  Greek  Gospels ;  and  he  certainly  would 
have  been  likely  to  have  mentioned  the  Gospel  of  Matthew  in 
Greek,  because  he  wrote  his  own  work  in  Greek  about  the  mid- 
dle of  the  second  century. — ibid.  444,  445.  Papias  inquired 
minutely  after  the  words  of  the  presbyters,  what  Andrew  or 
what  Peter  said,  or  what  Philip  or  what  Thomas  or  James,  or 
what  John  or  Matthew,  or  what  any  other  of  the  disciples  of 
.the  Lord,  and  what  Aristion  and  the  presbyter  John,  the  dis- 
ciples of  the  Lord  say,  "  for  I  held  that  what  was  to  be  derived 
from  books  was  not  so  profitable  as  that  from  the  living  and 
abiding  voice." — ibid.  445 ;  Eusebius,  H.  E.  iii.  39.  His  testi- 
mony is  very  much  against  the  value  of  any  Gospels  in  150-160, 

Uhlhorn,  185,  273  ;  Luke,  iv.  3.  Baptism  in  the  Jordan  and  self-restraint  were  neces- 
sary, in  order  to  contend  against  him.  Spirit  against  Matter.  The  Iesua  was  led  into 
the  Desert  to  be  tempted  by  the  Devil. — Luke,  iv.  1.  That  was  in  accord  with  the 
Ebionite  orthodoxy. 

1  Luke,  ii.  32,  speaks  of  light  to  enlighten  the  Gentiles  ;  but  Matthew,  v.  17,  x.  5, 
6  causes  us  to  consider  this  a  late  conception,  as  late  as  xxviii.  19. 

2  The  call  of  the  preacher  in  the  Desert:  Prepare  the  way  of  the  Lord. — Isa.  xl.  3. 


852  THE   GHEBERS  OF  HEBRON. 

and  amounts  to  about  the  same  and  no  more  than  is  found  in 
the  works  of  Justin  Martyr.  Since  he  died  about  164  (164-167) 
he  was  a  contemporary  of  both  Justin  and  Markion,  both  of 
whom  exhibit  (154-166)  a  knowledge  of  some  Evangel  or  other. 
Papias  said  that  Matthew  wrote  the  Oracles  in  the  Hebrew 
dialect. — Eusebius,  H.  E.  iii.  39.  The  author  of  '  Supernatural 
Religion,'  I.  477,  says  that  the  Greek  Matthew  is  no  transla- 
tion !  Therefore  Papias  may  have  been  imposed  upon  by  one 
of  the  delusions  of  tradition ;  more  especially,  as  St.  Jerome, 
a  great  translator,  avoided  giving  us  the  supposed  Hebrew 
Matthew  in  any  shape,  although  he  translated  the  Greek  Mat- 
thew into  Latin.  The  opinion  of  the  author  of  Supernatural 
Religion,  I.  459,  460,  is  that  the  more  primitive  gospels  have 
entirely  disappeared,  supplanted  by  the  later  and  amplified 
versions.  This,  moreover,  tends  to  explain  the  cautious  but 
conspicuous  position  of  Papias  on  the  fence.  Nevertheless  it 
was  a  long  time  from  the  end  of  Barcocheba's  insurrection  (c. 
135-136)  to  about  150-152  or  later,  when  the  Gospel  according 
to  Matthew  may  have  appeared, — long  enough  to  have  got  out 
a  dozen  or  more  Messianist  Memoirs  in  the  style  of  Justin 
Martyr's  own  production,  in  which  Philo's  Logos  played  the 
prominent  part.  But  neither  from  Philo  nor  any  other  Gnos- 
tic writer  could  they  have  obtained  the  idea  of  the  logos  made 
flesh  ;  for  that  would  be  a  defiance  of  the  then  ruling  doctrine 
of  '  spirit  and  matter.'  The  Son  of  David  idea  evidently  came 
out  of  the  Old  Testament,  and  probably  was  made  use  of  as 
late  as  a.d.  138-148.  Ideas  are  nothing  until  a  party  is  formed 
to  promulgate  them.  And  the  doctrine  of  a  Messiah,  already 
come  in  the  flesh  and  expected  to  come  again  quickly,  would 
not  have  been  credited  as  long  as  Barcocheba  was  in  the  field. 
There  may  have  been  Essene,  Elchasite,  or  Ebionite  Oracles 
(logia)  of  the  Lord  in  circulation  prior  to  the  appearance  of  the 
complete  Gospel  according  to  Matthew.  Antiqua  Mater,  p. 
143,  mentions  the  lofty  teachings  of  the  Didache,  the  Hagioi, 
apostles,  prophets  of  the  Diaspora  during  the  2nd  century. 
"The  Yoke  of  the  Lord"  is  not  to  be  made  too  oppressive. — 
ibid.  137-!-143.  The  expression  "Oracles  of  the  Lord"  and 
"Yoke  of  the  Lord"  both  point  to  some  Lord  that  each  ac- 
knowledges. Perhaps  Papias  was  keeping  track  of  the  Saints 
and  the  oracles  of  some  Didache.  "  No  period  in  the  history 
of  the  world  ever  produced  so  many  spurious  works  as  the  first 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        853 

two  or  three  centuries  of  our  era.  The  name  of  every  Apostle 
or  Christian  teacher,  not  excepting  that  of  the  great  Master 
himself  was  freely  attached  to  every  description  of  religious 
forgery.  False  gospels,  epistles,  acts,  martyrologies,  were  un- 
scrupulously circulated  and  such  pious  falsification  was  not 
even  intended  or  regarded  as  a  crime,  but  perpetrated  for  the 
sake  of  edification. — Supernat.  Eelig.  I.  460,  461.  Neither  as  a 
translation  from  the  Hebrew  nor  as  an  original  Greek  text  can 
our  Matthew  claim  Apostolic  authority. — ibid.  I.  479.  All  its 
Apostolicity  is  gone. — ib.  I.  476,  480,  482.  Papias  was  ac- 
quainted with  a  Matthew  different  from  ours,  one  that  in  its 
account  of  Judas  directly  contradicts  the  account  in  Matthew, 
xxvii.  5. — ib.  I.  482,  483.  As  Papias  says  that  he  eagerly  in- 
quired what  Matthew  and  the  others  said,  he  would  not  have 
ci  ditradicted  his  statement  if  he  had  known  any  work  attributed 
to  him  that  contained  it. — ibid.  I.  482.  Therefore  our  first 
evangel  cannot  possibly  be  the  genuine  work  of  the  Apostle. 

Irenaeus  places  Markion  at  Home  under  Anicetus  (invaluit 
sub  Aniceto),  that  is,  in  154.  Markion  became  of  consequence 
under  Anicetus  from  154  to  166.  Justin  is  the  first  who  men- 
tions that  Iesu  was  crucified  ( — Apol.  I.  p.  139,  and  in  the 
Dialogue) ;  but  Tertullian  (Adv.  Markion,  I.  24  ;  II.  28)  tells  us 
that  Markion  also  knew  about  the  gospel,  at  least  Luke's  Gos- 
pel. Yet  Justin  apparently  knows  not  one  of  our  Four  Gospels 
but  quotes  from  another  one,  '  the  Euangelion,  according  to 
the  Hebrews '  or  the  Gospel  according  to  Peter.  As  Justin 
mentions  Markion  in  his  first  Apology,  about  A.D.  160  or  later, 
Markion,  if  we  believe  Tertullian  (c.  207),  knew  of  some  Gospel. 
Markion  was  under  Anicetus  whose  episcopate  lasted  from  154 
to  166.  Did  he  know  a  gospel  before  166  ?  If  he  did  not,  then 
the  first  gospel  was  not  written  before  140.  The  Apokalypse 
knows  no  gospel,  but  Justin  knows  that  the  author  of  the 
Apokalypse  was  called  John.  Now  the  gnosis  preceded  the 
Old  Testament,  which  last  cannot  be  older  (as  a  whole)  than 
the  Book  of  Daniel,  about  B.C.  150;  and  in  a.d.  70  the  Old 
Testament  was  (after  the  Temple  and  Holy  Place  were  de- 
stroyed) still  a  gnostic  work. — Gen.  xi.  7 ;  xviii.  2.  Conse- 
quently, from  Simon  Magus  down,  the  Gnostics  would  no 
longer  feel  prevented  from  exercising  their  own  minds  in  gno- 
sis in  such  manner  and  form  as  best  suited  them.  "We  may 
presume   that,   after  the    Persian   Antithesis    (Ormazda   and 


854  THE  GHEBERS  OF  HEBRON. 

Areimainjus),  the  Jewish  Antithesis  in  Job,  ii.  1  and  in  Rev. 
xx.  2,  3,  some  other  one  would  harp  for  a  thousandth  time  on 
the  same  string.  And  Markion  of  Pontus,  in  all  the  pride  of 
Ascetic  Gnosis — inherited  from  India  and  from  the  banks  of  the 
Jordan,  from  Banous  and  the  Ebionites  in  the  Desert  and  from 
John  himself  who  presided  over  Living-  Water — felt  called  to 
make  an  effort.  He  had  before  him  the  Book  of  the  Revela- 
tion with  possibly  the  name  Iesua  in  it  then,  that  of  the  quickly 
coming  Son,  or  Saviour  Angel,  Christos  Iesua. 

Markion  ventured  to  put  forth  a  somewhat  novel  and  (as 
Tertullian  shows)  absurd  theory  when  confronted  with  the  vast 
array  of  increasing  multitudes  of  believers  in  the  cruel  death 
of  the  Lord.  What  brought  forth,  after  Rome  had  torn  Jeru- 
salem to  pieces,  a  swarm  of  Gnostic  theorists  concerning  su- 
pernal things?  Because  they  knew  the  late  origin  of  the 
Hebrew  Bible  and  disbelieved  its  gnosis !  In  the  same  way, 
John's  Apokalypse  was  ignorant  of  what  the  Gospel  may  have 
taught.  Tertullian  about  the  year  207  expressly  gives  out  that 
Markion  knew  the  Gospel.  Nevertheless  it  is  not  always  safe 
to  take  Tertullian's  testimony,  but  only  his  logic.  In  the  ab- 
sence of  Markion's  work  itself,  we  cannot  tell  with  how  ample 
a  mantle  of  Gospel  riches  Tertullian  has  invested  him.  After 
all,  the  Apokalypse  is  a  singular  book,  unless  it  was  first  com- 
posed prior  to  all  the  gospels  ;  and  its  most  astonishing  trait 
is  that  not  a  word  is  uttered  against  the  Pharisees  in  the  Book 
of  Revelations.  Is  it  that  it  was  written  at  Antioch  or  in  Asia 
that  no  mention  is  made  of  the  hated  sect,  or  was  it  that  it  pre- 
ceded the  great  Messianist  change  that  the  new  gospels  were 
to  usher  in!  In  the  Apokalypse  it  is  Palestine  against  the 
Romans ;  in  Matthew,  it  is  the  Ebionite  and  Nazarene  against 
the  Pharisee  !  It  is  peace  with  Rome !  Surrender  to  Caesar  ! 
—Matthew,  xxii.  21.  Had  Hadrian's  Aelia  Capitolina  or  policy 
anything  to  do  with  this  ?  Only  the  Christians  were  allowed 
to  go  there.  In  this  connection  remember  the  Ebionim  of 
Irenaeus,  I.  xxvi.  who  read  only  the  Gospel  of  Matthew,  who 
quotes  the  Septuagint.  But  as  Justin  mentions  the  Apoka- 
lypse and  its  author  as  one  of  the  apostles  of  the  Christos,  why 
may  not  Rev.  xi.  8  have  suggested  the  idea  of  the  Crucifixion 
itself  (such  as  we  find  it  in  both  Justin  and  Matthew)  to  the 
author  of  '  the  Gospel  according  to  the  Hebrews '  or  of  some 
other  gospel,  or  to  the  author  of  Matthew's  Gospel  ?      The 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        855 

Apokalypse  calls  Jerusalem  the  '  Holy  City  ; '  the  expressions 
'  Sodom,'  '  Egypt,'  '  Babylon '  it  applies  to  the  '  Great  City  ' 
Borne;  where  the  Lord  had  been  figuratively  crucified  in  the 
treatment  of  both  Jews  and  Christians.  But  it  happened  not 
at  Home,  Matthew  says,  but  at  Jerusalem  !  Therefore  the 
Lords  crucifixion  in  Rev.  xi.  8,  cannot  be  the  crucifixion  de- 
scribed in  Matthew  !  Matthew  (xxiv.  23,  24)  not  only  writes  in 
Greek  but  he  (xii.  21)  quotes  from  the  Septuagint  Version,  and 
was  late  enough  to  have,  like  Justin,  frequently  heard  of  false 
Christs.  It  must  have  taken  a  long  time  to  collect  so  many 
like  Simon,  Menander,  etc.,  all  Gnostics!  The  Gospel  of  Mat- 
thew was  not  written  in  Greek  for  the  Transjordan  people. 
The  Christos  of  the  Apokalypse,  however,  seems  to  have  been 
originally  the  Jewish  Messiah,  apparently  altered,  later,  into  a 
different  person  by  the  addition  of  the  name  Ieshua  or  "  Iesous." 
Now  that  the  God  in  the  midst  of  the  Seven  Candlesticks  (Rev. 
i.  13)  is  the  Hebrew  God,  behold  the  evidence.1     The  Logos  is 

1  The  Koran  tolerates  no  religion  but  the  Sabian,  Jewish,  and  Christian,  for  the 
reason  that  all  three  are  Arabian  religions.  Those  Sabians  that  worshipped  the  stars 
maintained  that  God  created  the  world  ;  therefore  Irenaeus,  I.  xxvi.,  says  that  the 
Ebionites  are  agreed  that  God  created  the  world.  The  Sabian  festivals  were  appointed 
for  the  days  when  the  exaltations  of  the  planets  occur,  but  the  greatest  of  them  takes 
place  on  the  day  when  the  Sun  enters  Aries,  which  with  them  is  the  first  day  of  the 
year,  when  they  put  on  their  Sun-day  clothes.  They  celebrate  the  festival  of  every 
Planet  in  a  chapel  dedicated  to  him,  and  derive  their  religion  from  Noah  himself.  The 
Sabians  of  Mt.  Lebanon  seem  to  pay  a  greater  regard  to  Seth  than  the  Supreme  Being ; 
for  they  always  keep  their  oath  when  they  swear  by  Seth.  The  intelligences  residing 
in  the  stars  they  call  Gods  and  Lords.  "Gods  many,  and  Lords  many." — 1  Cor.  viii. 
5.  They  also  maintain  that  once  in  36425  years  there  will  be  a  complete  reestablish- 
ment  (anakatastasis)  of  all  mundane  things.  Their  temple  at  Mecca  is  said  to  have 
been  consecrated  to  Zochal  (Sohal,  Saturn),  whence  the  name  of  Zachelach  (1  Sam. 
xxvii.  0)  politely  degraded,  in  modern  theology,  into  Ziglag.  So  with  the  name  Iach 
(Praise  him  by  his  name  Iah  =  Iach. — Ps.  68.  5).  This  Name  was  pronounced  Yauk. 
The  Arabs  worshipped  Yauk  under  the  figure  of  a  Horse  (the  Great  White  Horse  of 
the  Persians,  the  Sun's  Horse,  the  Horse  of  the  Divine  Logos. — Rev.  xix.  11,  13).  As 
the  Arabian  Jews  degraded  Brahma  into  Abrahm,  Zachel  into  Izchaq,  and  Cabir 
(Aqbar)  into  Iaqab,  so  Iach  (the  God  of  Life  surrounded  by  the  Seven  Planets)  was 
described  as  a  man  of  great  piety,  and  his  death  much  regretted  :  whereupon  the  Devil 
appeared  to  his  friends,  in  human  shape,  and  undertaking  to  represent  him  as  he  was 
in  life,  persuaded  them  by  way  of  comfort  to  place  his  effigies  in  their  temples,  that 
they  might  see  it  at  their  devotions.  Seven  others  of  extraordinary  merit  were  hon- 
ored the  same  way.  Now,  considering  that  Tach  (Yauk)  was  the  Great  God  of  all  life, 
represented  as  the  Hebrew  God  in  Revelations,  i.  v.,  the  reader  will  see  here  a  practi- 
cal illustration  of  the  doctrine  of  Euhemerus,  who  about  three  centuries  before  the 
Christian  Era  explained  that  the  Gods  had  been  men.  Iach  on  the  Sun's  White 
Horse  stands  in  the  centre  of  the  Seven  Sabaoth,  amid  the  wandering  orbs  that  preside 
over  the  7  days  of  the  week.  The  Ebionites  believed  in  Satan,  and  of  course  did  as  he 
said.     For  they  said  that  he  was  not  begotten  of  God,  but  born  of  a  change  in  the 


850  THE  GHEBERS  OF  HEBRON. 

God  ( — John,  i.  1),  is  the  Holder  of  the  Seven  Stars  regarded  as 
the  Seven  Eyes  of  the  God,  and  is  the  Lamb  in  Aries.  The 
Chaldaeans  revered  the  King  of  the  Seven  Rays,  and  the  Phoe- 
nicians and  Jews  did  the  same.  Moses  made  the  Candlestick 
of  pure  gold  (the  Sun's  color)  with  six  branches  and  Seven 
Lamps  (the  Sun's  place  on  the  top,  in  the  centre  of  the  six 
branch-lamps). — Exodus,  xxxvii.  17,  18,  23.  The  lad  (Iahoh) 
who  presides  over  the  7  planet-orbits  !  This  gnostic  symbol 
stood  in  the  shrine  of  the  Temple  ;  and  John's  Revelation  re- 
places the  human  form  in  the  midst  of  the  Seven  Lights  that 
the  commandment  forbade  to  be  represented. — Exodus,  xx.  4. 
He  is  the  God  of  the  Sabaoth,  the  Seven  Planets.  Layard 
found  a  Deity  standing  on  a  lion  and  surrounded  by  Seven 
Stars.     Compare  Ptev.  i.  16. 

He  made  oath,  stretching  (his  arms)  out  (invoking!  the  Rays  of  the  Sun  and 
the  God  of  the  Hehrews.— Photius,  Bibl.  p.  339  :   Movers,  I.  552. 

The  emperor  Julian,  about  361-2,  held  that  the  rays  of  the 
Sun  which  are  able  to  raise  up  the  souls  '  are  specially  adapted 
to  those  desiring  to  be  freed  from  generation.  The  Sun  draws 
all  things  from  the  earth.  And  if  too  I  should  touch  upon  the 
ineffable  initiation  into  the  Mysteries  which  the  Chaldaean 
bacchised  about  the  Seven-Rayed  God,  raising  up  the  souls 
through  him,  I  shall  tell  things  unknown  and  very  unknown 
to  the  masses,  but  well  known  to  the  blessed  theologers. 
Wherefore  I  will  be  silent  about  these  at  present. — Julian, 
Oratio,  V.  172.  The  Chaldaean  God  of  the  Seven  planetary 
Rays  reappears  among  the  Jews  in  the  Seven-branched  Can- 
delabrum in  the  Moses-temple,  in  Zachariah,  iv.  2,  a  Stone  with 
Seven  Eyes  (— Zach.  iii.  9),  Numbers,  viii.  1,  xxiii.  14,  2  Kings, 
xxiii.  5,  and  the  Apokalypse,  i.  12,  20 ;  v.  6.     The  Chaldaeans 

"  turning  "  and  of  '  the  Mixture  outside.'  The  young  ram  of  Aries,  in  Julian's  oration, 
is  identified  with  the  ram  of  the  Sabians  on  the  day  when  Sol  enters  Aries,  and  with  the 
astronomical  Lamb  of  Revelations,  v.  6.  But  when  we  turn  from  this  to  the  Gospel  of 
Matthew  we  come  upon  a  learned  man  who  quotes  from  the  Septuagint  Version 
and  from  the  Scriptures  generally.  Whether  his  Gospel  was  written  at  Antioch, 
Alexandria,  or  in  Palestine,  no  fisherman  wrote  it.  It  is  the  Essene  Evangel  changed 
into  Scripture  for  the  Ebionites. 

1  The  sun  was  the  Symbol  of  the  Logos.— Philo,  Quis  Heres,  liii.;  Vita  Mosis, 
xxxix. ;  on  Dreams,  xiii.,  xiv.,  xv.,  xvi.  When  he  speaks  of  the  sun,  he  means  the 
Divine  Logos  (the  Word)  the  Model  of  that  sun  which  moves  about  through  the 
heaven.— Philo,  On  Dreams,  xv.,  xvi. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        857 

call  the  God  IAO  instead  of  Mind-perceived  Light,  in  the  Phoe- 
nician tongue.  But  he  is  often  also  called  Sabaoth  as  the 
One  over  the  Seven  Circles,  that  is,  the  Creator.  Sabaoth  the 
Creator,  for  so  among  Phoenicians  the  Creative  number  is 
named— Lydus,  de  Mens.  iv.  38,  71,  98,  p.  112;  Cedrenus,  I. 
p.  296.  Iao  is  throned  above  the  7  heavens  of  the  Chaldaeans. 
He  was  the  Spiritual  Light  principle  from  which,  in  Chaldaism. 
the  souls  emanated.  Compare  Genesis,  ii.  7,  where  the  God 
breathes  the  breath  of  life  into  man.  Iao  was  regarded  as  the 
Creator.     All  this  fits  Bel.— Movers,  I.  550,  552. 

The  Egyptians  had  their  Book  of  the  Breaths  of  Life  ;  and 
Genesis,  ii.  7  mentions  "  the  spirit  of  lives."  One  of  the  invo- 
cations made  by  Isis  for  her  brother  Osiris  is  "  that  he  may 
reach  the  horizon  with  his  father  the  Sun,  that  his  soul  may 
rise  to  heaven  in  the  disk  of  the  moon." — Records  of  the  Past, 
p.  121.  "Man  and  the  Sun  generate  man,"  said  Julian;  and 
the  Sabians  of  Palestine  and  Arabia  agreed  with  him.  The 
psalm,  xix.  4,  said  that  in  the  sun  He  hath  set  his  tent.  The 
Sun  in  Aries  was  the  Young  Lamb.  The  emperor  Julian  after 
361  wrote  his  'Oration  on  the  Sun'  and  mentions  those  gods 
who  surround  the  King  of  all  things,  who  aid  him  in  scatter- 
ing the  souls  upon  earth,  saying  that  the  visible  disk  is  a 
cause  of  salvation !  In  his  next  oration  he  mentions  the 
"  Little  Mysteries  "  as  celebrated  when  the  Sun  is  in  the  Ram 
(Aries).  About  two  hundred  and  twenty  years  earlier  we  find 
in  Rev.  v.  6,  a  Lamb  standing  between  the  Throne  and  every 
other  divine  emanation,  like  the  Angel  of  His  presence,  the 
Angel  Iesua,  or  Saviour  Angel.  In  Babylon  he  was  called 
Helios  noetos  and  Logos,  the  God  of  the  Seven  Rays,  who 
lifts  up  the  souls  to  the  world  that  is  perceived  by  mind.  In 
these  Chaldaean-Sabian- Jew-Christian  mysteries  of  the  Ies- 
saeans  we  perceive  that  gnosis  like  salvation  cometh  from 
the  East,  even  from  Nabathaea  and  beyond  the  Jordan.  When 
therefore  the  Arabians  in  later  centuries  worshipped,  some  the 
Sun,  others,  Christ,  it  is  obvious  that  they  had  reference  to  one 
Logos,  the  disembodied  Logos,  the  Angel-King  of  St.  Matthew 
and  the  Ebionites.  When  the  Messiah  (the  King)  is  met  with 
in  the  Old  Testament,  we  must  admit  that  at  some  time, 
before  or  after  Christ,  or  at  both  periods  the  Jews  ami  Ebio- 
nites contrived  to  mix  up  this  asarkos  idea  of  the  Divine  Son- 
ship  with  the    idea  of  the  'Son  of  David,'  and  further  com- 


858  THE   0 HEBE BS  OF  HE B BON. 

plicated  it  with  the  restoration  of  Jerusalem's  Kingdom  and 
the  rebuilding-  of  the  Temple. 

The  King  in  his  beauty  thine  eyes  shall  see  ! — Isaiah,  xxxiii.  17. 

From  the  issuing  of  the  word  to  frame  and  build  Jeru- 
salem until  Christos  the  Prince,  seven  weeks  and  sixty  two 
weeks ! — Daniel,  ix.  25,  Greek.  He  shall  destroy  the  City 
and  the  holy  place  together  with  the  Coming  Leader. — 
Daniel,  ix.  26,  Greek  Version.  A  kingdom  of  Gentiles  will 
destroy  the  City  and  the  holy  place  with  the  Christos. — 
Daniel,  ix.  25,  26,  according  to  the  6.  Here  we  have  the  angel 
gnosis.  The  angels  came  and  ministered  to  their  King. — 
Matthew,  iv.  11.  The  Anointed  King  has  been  appointed  to 
rule  over  all  hosts. — The  Sohar,  Commentary  to  Gen.  xl.  10. 
For  my  Son  Messiah  will  be  revealed  with  those  that  are 
with  him,  and  those  who  remain  will  be  happy  in  the  40  years, 
and  it  will  be  after  these  years  and  my  Son  Christus  will  die, 
and  all  men  that  have  breath. — 4th  Esdras,  vii.  28,  29.  And 
after  seven  days  the  Age  which  does  not  yet  watch  shall  be 
awakened  and  shall  die  corrupted  ;  and  the  earth  shall  give 
up  those  that  sleep  therein,  and  the  dust  dwelling  in  that 
silence,  and  the  storehouses  shall  restore  the  souls  entrusted 
to  them,  and  the  Most  High  shall  be  revealed  on  the  Seat  of 
Judgment. — ibid.  31-33.  4th  Esdras,  vi.  is  Ebionite  ;  recognises 
Moses  as  the  Lawgiver  (vii.  59)  ix.,  31,  32.  Our  sanctilication 
has  been  made  forsaken,  and  our  altar  is  demolished,  and  our 
temple  is  destroyed  .  .  .  and,  greater  than  all,  the  sign  (or 
seal),  Sion,  since  it  was  stamped  with  its  own  glory,  is  now  too 
delivered  up  in  the  hands  of  those  that  hate  us. — 4th  Esdras, 
x.,  21,  23.  This  description  dates  the  book  later  than  the  first 
century,  and  belongs  rather  to  the  period  when  Bethar  was 
taken  and  Bar  Cocheba  killed.  "  Haec  est  Sion,  quam  nunc 
conspicis  ut  civitatem  aedificatam."  Sion  was  rebuilt  by 
Hadrian.  4th  Esdras,  x.  55  seems  to  have  sketched  the  New 
Jerusalem  of  the  Apokalypse.  In  xii.  32,  Esdras  brings  in  the 
Messiah  and  the  Last  Judgment,  like  the  Jewish  Sibyl  in 
manner  and  form.  Expect  your  Shepherd,  he  will  give  you 
a  rest  of  eternity,  for  he  is  in  the  nearest  future  who  shall 
come  in  the  end  of  the  age. — Fifth  Esdras,  ii.  34.  (Compare 
"I  come  quickly"  in  Rev.  xxii.  20.)  A  young  man  of  high 
stature,  taller  than  all  the  rest. — Fifth  Esdras,  ii.  43.     It  is  the 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        S59 

Son  of  God  whom  they  have  confessed  in  the  world. — ii.  47. 
This  is  the  description  of  the  image  of  the  dead  Adonis  that 
Theokritus  saw  outside  the  proconsul's  door.  No  one  will  be 
able  to  see  my  Son  unless  in  the  time  of  his  Day. — ibid.  IV. 
xiii.  52.  Moreover  Fourth  Esdras,  viii.  3  reads  :  Multi  quidem 
creati  sunt,  pauci  autem  salvabuntur,  which  may  have  sug- 
gested "  Many  are  called,  but  few  chosen." — Lachmann's  text, 
Matthew,  xx.  16. 

The  Persians  and  all  Magi  preferred  Fire  to  all  the  ele- 
ments. They  regard  (Sio,  Ziua)  Zeus  as  the  substance  of  fire 
in  two  sexes.  This  is  the  Hebrew  doctrine  in  Genesis  ii.  and 
Simon  Magus  held  fire  to  be  the  primal  source  from  which  the 
Great  Male  proceeds  who  has,  conjoined  to  him  and  within 
him  the  Mother  of  all,  the  Two  Powers,  (in  Hebrew)  Ash  and 
Ashah—  Hippolytus,  vi.  17,  18.  The  world  of  the  Gentiles 
partook  of  the  Oriental  Philosophy  ;  it  was  not  confined  to  the 
Jews.  "  Earth  to  earth,  ashes  to  ashes,  fire  to  fire,"  said  the 
Persian.  Spiritus  intus  alit,  spirit  within  us  sustains  us,  said 
Vergil.  And  the  spirit  was  fire  !  The  vital  fire  !  Herakleitus 
said  that  the  Archon  of  all  things  is  fire.  For  from  fire  all 
things  are  born  and  in  the  fire  all  things  die. — Justin,  pros 
Hellenas,  p.  11. 

The  Eastern  religion  of  the  Mysteries  required  circum- 
cision. The  descendants  of  the  worshippers  of  the  Assyrian 
Azar  were  pure.  The  rite  was  calculated  to  give  the  people  an 
enormous  pride  of  circumcision  •  and  a  corresponding  con- 
tempt for  the  Goiim,  the  foreign  peoples.  When  therefore 
the  Messiah-worship  took  such  a  hold  on  the  peoples  north- 
west of  the  Jordan  the  Ebionites  might  well  feel  surprised  and 
perhaps  jealous  of  their  prerogative.     Here   to  the  north  of 

1  The  Ebionites  are  circumcised  and  persevere  in  these  customs  that  are  according 
to  the  Law  and  use  the  Jewish  character  of  life,  and  adore  Jerusalem  as  if  it  were  the 
home  of  the  God.— Irenaeus,  I.  xxvi.  So,  too,  Matthew,  iv.  5,  xxiii.  27,  xxvi.  (II,  xxvii. 
40.  "Does  not  Eusebius,  according  to  the  trick  of  the  time,  antedate  his  evangelists 
into  the  reign  of  Trajan  ?"— Ant.  .Mater,  p.  60.  The  Ebionites  as  described  by  Ire- 
naeus exactly  correspond  to  the  Ieasaian  Nazorenes  as  described  in  the  Gospel  of  Mat- 
thew, v.,  vi.,  vii.,  x.,  especially  in  their  adherence  to  the  institutions  of  Moses.—  ibid.  v. 
17,  18;  x.  5,  6.  Matthew's  connection  with  the  Ebionites  is  the  source  of  many  of  the 
inferences  we  have  drawn  in  the  preceding  pages,  as  to  late  dates  and  '  the  origin  of  the 
evangel  attributed  to  the  conversions  in  the  northwest.'  The  Ebionites  did  not  sur- 
render on  the  question  of  circumcision  until  WO.  Matthew  is  Ebionite  (viii.  4)  ;  but 
he  never  mentions  the  subject,  showing  that  his  Gospel  was  written  after  150.— Matth. 
v.  17;  x.  0;  xvi.  IS. 


SCO  THE  OHEBERS  OF  HEBRON. 

them  was  a  vast  conversion l  of  the  uncircumcised  going-  on  at 
Antioch  and  Laodikea,  in  all  Syria,  then  in  Kilikia,  Galatia, 
Armenia ;  and  the  heading's  of  the  epistles,  Ephesus,  Colosse, 
Philippi,  Thessalonica,  Corinth,  showed  the  wonderful  prog- 
ress of  this  uncircumcised  phenomenon  with  an  Apostle  at 
the  head  of  it,  whose  name  rung  out  loudly  and  whose  fame 
was  whispered  even  on  Jordan's  sacred  shores.  The  seed  of 
the  Messiah  that  Moses  and  the  Prophets,  the  Jewish  Sibyl, 
Henoch,  Fourth  Ezra  and  all  the  Sabians  had  planted  was 
ripening  for  the  benefit  of  the  Gentiles !  Something  had  to 
be  done  at  once.  When  the  public  is  stirred,  the  only  way  of 
reaching  it  is  by  publications  dispersed  through  missionaries, 
or  apostles.  The  only  thing  left  for  the  Iessaian,  Nazoraian, 
and  Ebionite  Saints  to  do  was  to  send  a  counter  Apostle  to 
Antioch,  get  out  an  Euangelion  and  send  it  after  him  as  soon 
as  possible.  That  Apostle  to  the  Heathen  was  called  Kephas, 
perhaps.  Compare  the  names  Kab  and  Kepha  or  Kefa.  At 
any  rate,  among  the  later  Ebionites  Peter  was  regarded  as  the 
Apostle  to  the  Heathen,  while  Paul  was  called  an  apostate 
from  the  Law  of  Moses,  and  attacked  in  the  Clementine  Homi- 
lies under  the  name  of  Simon  Magus  (?).  But,  as  might  have 
been  foreseen,  the  Church  increased  under  so  much  advertising 
just  as  the  conflict  of  two  parties  led  by  selfish  politicians 
draws  public  attention  ;  and  it  became  expedient  for  the  Book 
of  Acts  to  be  put  forth,  making  out  on  paper  an  entire  agree- 
ment and  unanimity  between  Paul  and  Peter.  Hence  the 
quasi  Ebionite  Gospel  could  say  of  Peter,  "  On  this  rock  I  will 
build  my  Church  "  and  (as  against  Paul)  "  I  come  not  to  de- 
stroy the  Law."— Matthew,  v.  17  ;  xvi.  16, 17,  18.  As  Irenaeus, 
III.  1,  says  :  "  Por  we  have  not  known  the  arrangement  (plan) 
for  our  salvation  through  others  than  through  those  through 
whom  the  Euangel  came  to  us,  which  indeed  they  at  that  time 
preached,2  but  later  delivered  to  us  in  Scriptaris,  through  the 

1  Knowing  the  Christians  from  Gentiles  (to  be)  more  numerous  and  truer  than  those 
from  Jews  and  Samarians.— Justin,  Apol.  I.  p.  156.  The  expression  'the  teaching  of 
his  apostles '  was  very  likely  intended  to  draw  criticism  away  from  the  euangelion  to 
the  so-called  apostles. 

3  Irenaeus's  only  information  on  that  point,  whether  any  apostles  preached,  he 
gathered  from  the  Scripture.  So,  if  there  was  any  tradition,  it  came  from  the  Written 
Evangel  according  to  the  Hebrews.  If  Irenaeus  calls  that  Matthew's  Gospel,  the  two, 
as  far  as  Justin  Martyr  quotes  the.  '  Evangel  accordi?iff  to  the  Hebrews,''  read  like  one 
another,  if  not  literally,  at  least  one  would  think  the  quotations  were  out  of  Matthew. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        861 

will  of  the  God,  to  be  the  fundament  and  pillar  of  our  faith. 
For  it  is  not  proper  to  say  that  they  preached  before  they  had 
perfect  knowledge,  as  some  dare  to  say,  boasting  that  they 
are  the  reformers  (emendatores)  of  the  apostles.  For  after  our 
Lord  rose  from  the  dead  and  they  were  clothed  with  the  power 
of  the  supervenient  Holy  Spirit  from  on  high,1  they  were  re- 
plenished in  regard  to  all  things  and  had  complete  knowledge 
and  went  out  to  the  bounds  of  the  earth  proclaiming  the  things 
which  from  the  God  to  us  are  good,  and  announcing  heavenly 
peace  to  the  men  who  indeed  both  all  equally  and  each  of  them 
have  the  Euangelium  of  the  God.  Thus  Matthew  among  the 
Hebrews2  in  their  own  tougue  issued  a  Written  Evangel,  at 
the  same  time  that  Peter  and  Paul  preached  the  Glad  Tidings 
at  Home  and  founded  the  Ecclesia."  The  argument  of  Irenaeus 
here  seems  to  be  that  he  relies  on  the  Gospels,  because  of  the 
men  through  whom  the  Evangelion  came.  It  would  be  in- 
teresting to  know  if  the  name  of  Kephas  was  ever  mentioned 
among  the  Ebionites  before  the  Gospel  according  to  the  He- 
brews was  put  forth.  Did  Markion  admit  the  existence  of  the 
Twelve  Apostles  ?  The  Apokalypse,  xxi.  14  mentions  12  apos- 
toloi  of  the  Lamb.  This  Lamb  is  slain,  but  not  crucified.  It 
is  the  centre  of  the  Seven  and  the  leader  of  the  Twelve,  both 
Sabian  sacred  numbers  ;  therefore  the  12  apostoloi  of  the 
Lamb  (Mithra)  ma}r  well  be  the  Spirits  or  Angels  of  the  12 
Zodiacal  Signs  sent  forth.     The  very  names  of  the  12  Apostles 

But  as  all  Irenaeus  knows  of  the  apostles  comes  out  of  the  Gospels,  he  should  have  put 
the  Gospels  first.  Because  then  he  was  sure  of  what  he  was  talking  about.-  But  when 
he  put  the  ajiostlcs  first,  he  did  not  know  of  his  own  knowledge.  Still  (like  the  author 
of  Antiqua  Mater)  he  might  have  thought  that  the  first  Christian  teachers  and  preachers 
were  roving  saints,  or  apostoloi,  without  knowing  their  names  or  any  particulars  con- 
cerning them.  One  glance  at  the  New  Testament  separates  Paulinism  widely  from  the 
Gospels  as  a  wholly  different  element. 

'He  gets  this  too  from  the  Scriptures.  Now  Matthew  represents  the  Ebionite 
Scriptures.  The  Ebionites  lived  with  the  Nazoria,  east  and  southeast  of  the  Dead  Sea 
and  along  up  to  Beroea,  and,  probably  eastward  towards  Hilleh,  Babylon. 

-  We  notice  here  that  the  Evangel  according  to  the  Hebrews  (as  quoted  by  Justin 
Martyr. — Si  i  pern  at.  Rel.  I.  420)  bears  a  very  surprising  resemblance  to  the  Gospel  of 
Matthew.  The  Gospel  according  to  the  Hebrews  was  in  use  among  the  Ebionites. — 
ibid.  1.  420.  And  Irenaeus,  I.  xxvi.  states  that  the  Ebionites  use  only  the  Evangel 
according  to  Matthew.  The  inference  would  naturally  be  that  these  two  gospels  were 
the  same.  But  there  were  certain  differences  ;  and  in  the  Stichometry  of  Nicephorns 
the  Gospel  of  Matthew  is  said  to  have  2500  verses,  whilst  that  according  to  the  He- 
brews has  only  2200.  —ibid.  I.  426.  The  general  opinion  of  the  early  church  was  that  the 
latter  was  the  original  of  Matthew's  (lospel. — ibid.  I.  425.  If  so,  the  Gospel  according 
to  the  Hebrews  must  have  been  enlarged,  and  with  some  alterations  perhaps. 


862  THE   GHEBERS  OF  HEBRON. 

were  possibly  unknown  to  Justin  so  late  as  about  160.1 — Ant. 
Mater.  300.  Markion,  says  Hamack,  criticised  Tradition  from 
a  dogmatic  standpoint.  Can  we  conceive  of  his  doing-  so  had 
trustworthy  accounts  of  the  Twelve  and  their  doctrine  been 
extant  at  the  time  and  been  influential  in  wide  circles  ?  Thus 
Markion  supplies  weighty  evidence  against  the  historical  trust- 
worthiness of  the  opinion  that  the  Christianity  of  the  multi- 
tude was  actually  based  upon  the  tradition  of  the  Twelve 
Apostles. — ibid.  301.  The  12  counterpoised  the  one  apostle 
(Paul). 

The  result  of  the  whole  is  this,  that  if  to  the  Paul  of  the 
canon  and  Markion  we  join  the  preceding  name  of  Simon 
Magus,  we  get  the  three  names  mentioned  in  the  Grundschrift, 
the  basis  or  groundwork,  over  and  upon  which  (under  the  name 
of  Kerugma  Petrou,  Peter's  preaching),  according  to  G.  Uhl- 
horn,  the  Clementine  Homilies  were  superwritten.  Therefore, 
the  Kerugma  Petrou  must  have  followed  Simon,  the  Paul- 
inist  ;  and  Markion  (about  165)  about  six  to  ten  years  after  the 
first  evangel  with  Peter's  name  (in  it)  appeared.  While  Jus- 
tin's first  Apologia  mentions  Markion  and  the  "  Memoirs  of 
the  apostles,  called  evangels,"  it  nowhere  speaks  of  Peter  .  .  . 
or  of  "Peter's  Preaching."  The  Didache  describes  a  set  of 
wandering  apostles  in  the  third  century.  Matthew,  x.,  describes 
a  similar  class,  like  the  Essenes  on  their  Travels,  and  apparently 
announcing  the  Coming  Kingdom,  but  not  paying  for  the 
lodgings.  Suppose  that  there  was  a  Didache  (Teaching)  of 
the  saints  in  the  first  and  second  centuries  ;  since  it  takes  time 
to  get  an  institution  of  the  nature  of  a  wandering  Ecclesia  well 
agoing,  even  if  the  Essenes  set  the  example.  The  N.  T.  has 
the  word  "  teacher." — Matthew,  xii.  38 ;  John,  iii.  2.  Where 
did  they  get  it  from  if  not  from  a  Didache  ?  Now  mark  wdiat 
Justin  Martyr,  Apol.  I.  p.  156,  says  :  '  And  thus  we  see  events, 
the  desolation  of  the  land  of  the  Jewrs  and  from  every  race  of 

1  Three  are  mentioned  in  Justin's  dialogue,  but  they  could  be  interpolations  in  the 
Ms.  Of  course  where  there  were  Hagioi  (Saints)  in  the  East,  there  were  apostoloi, 
angeloi,  messengers.  The  Essenes  or  Iessenes  on  their  "Travels"  might  be  mes- 
sengers. We  may  add  to  these  the  apostles  in  the  Didache  and  Apostolic  Constitu- 
tions, rules  for  whose  conduct  in  their  goings  were  prescribed.  Antiqua  Mater,  136- 
143,  supposes  that  they  carried  moral  proverbs  memorialised.  Matthew's  Essene 
apophthegms  in  chapters,  v.,  vi.,  vii.,  have  something  of  that  look.  Then  again  there 
were  Jewish  apostles,  emissaries  of  the  Sanhedrin.  "  The  Didache  of  his  apostles." — 
Justin  Apol.  I. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        SG3 

men  those  persuaded  by  the  Didache  of  the  apostles  ! '  They 
prayed,  but  never  paid.  Thus  the  Didache  was  in  full  swing 
in  Apostolic  times,  and  preceded,  very  likely,  the  Gospel  of 
Matthew.  We  must  remember  that  the  date  of  Justin's  first 
Apologia  is  about  lCu"  or  later  ;  so  that  there  may  not  have 
been  a  single  Evangel  according  to  the  Hebrews  or  Greeks  in 
existence  before  140.  We  see,  in  Justin,  a  mass  of  converts 
already,  the  converted  Greeks  more  numerous  than  Hebrew 
or  Samaritan  converts.  The  point  is  whether  the  Hellenic  con- 
versions (Galat,  ii.  2)  did  not  cause  the  Ebionites  !  to  prepare 
some  gospel.  When  did  the  Ebionite  apostles  come  upon  the 
scene  ?  If  the  Apokalypse  originally  did  not  know  the  man 
Iesu,  nor  anyone  of  his  Apostoloi,  but  only  the  Lamb  in  heaven 
was  it  Ebionites,  Diaspora,  or  the  leaders  of  the  Ecclesia  that 
prepared  the  first  Evangelium,  the  one  that  Justin  mentions  ? 

Hernias,  Sim.  ix.  6.  1,  says :  I  see  an  array  of  many  men 
coming.  And  in  their  midst  some  Man  lofty  in  size  so  as  to 
overtop  the  tower.  "  A  young  man  of  high  stature  taller  '  than 
all  the  rest."— Esdras,  V.  ii.  42.  Who  then  first  brought  in  the 
name  Iesu,  as  distinguished  from  the  name  of  the  Angel  Ie 
soua  %  D.  Cremer  holds  that  the  question  who  was  Iesus  can 
never  be  settled  by  means  of  historical  research.  The  Epistle 
of  Barnabas  first  presents  the  name  in  the  flesh.  Hermas  ig- 
nores the  names  Iesus  and  Christos,  and  speaks  only  of  '  the  Son 
of  God '  who  is  apparently  in  his  thought  a  glorious  Angel  of 
God.— Antiqua  Mater,  72,  97.  Iesus  is  named  some  twelve 
times  in  the  Epistle  of  Barnabas,  which  is  forged.— ibid.  88, 
91.  The  author  is  bitterly  contemptuous  towards  the  adherents 
of  the  letter  of  the  Law,  and  the  restorers  of  the  Temple  and 
entirely  ignores  the  name  Christianos.— ib.  90.  The  writer  of 
Barnabas  is  evidently  late,  perhaps  one  of  the  Diaspora.— 
Compare  Antiqua  Mater,  86,  88,  95,  9G.     Kenan,  Evang.  374 

1  The  Ebionites  disliked  Paul,  calling  him  an  apostate  from  the  Law.  But  it  is  the 
Second  Paul  (according  to  Loman)  that  they  disliked.  It  has  been  supposed  that  the 
manuscripts  of  Josephus  have  been  interpolated.  An  interpolation  in  a  manuscript  is 
easily  made 

2  Markion  and  Valentinus  taught  that  the  Christ  came  in  a  vision  (in  phantasia).— 
Gennadius,  Illustr.  Virorum  Cat.  xxvi.  Himself  is  the  '  Son  of  the  God,'  whom  they 
have  confessed  in  the  world.— Esdras,  V.  ii.  47.  Then  will  my  Son  be  revealed  whom 
thou  didst  see  ascending  like  a  man.— ib.  IV.  xiii.  32.  The  Lion  that  thou  didst  see 
awaking  and  coming  roaring  out  of  the  forest  (commanding  the  unjust  Roman  eagle  to 
disappear).— this  is  the  Christos  whom  the  Most  High  has  reserved  until  the  End.— Es- 
dras. IV.  xii.  32. 


864  THE  GHEBERS  OF  HEBRON. 

thinks  that  Barnabas,  like  the  Apokalypse  of  Esdras,  was  com- 
posed in  the  reign  of  Nerva.  The  "  forger  of  Barnabas  "  does 
not  appear  to  have  been  the  first  to  use  the  name  Iesus  as  the 
name  of  a  man,  or  Iessaian,  or  Angel.  Iesoua  was  the  name 
of  the  Saviour  Angel  Metatron-Mithra*;  whether  Iesous  was 
regarded  as  the  mythic  source  of  Iessaean  dogma  is  a  matter 
concerning  which  we  have  no  further  evidence  than  the  doc- 
trines of  Elxai,  which  might  suggest  any  human  appearance. 
Compare  the  notions  of  Simon  Magus,  Saturninus  (Iren.  I. 
xxii.  p.  118,  putative  auteni  visum  hominem),  and  the  Gnos- 
tics. The  first  or  2nd  Gospel  seems  the  most  likely  to  have 
first  produced  an  effect  on  the  mind  of  the  author  of  '  Barna- 
bas.' For  by  what  reason  should  we  have  believed  in  a  cruci- 
fied man  that  he  is  Firstbegotten  to  the  Unborn  God  and  will 
himself  pass  Judgment  on  the  whole  human  race,  unless  before 
he  came,  born  a  man,  we  found  testimonies  prophesied  concern- 
ing him  ? — Justin,  1st  Apology,  p.  156. 

I  saw  a  dream,  and  lo,  an  Eagle  came  up  from  the  sea. — Esdras,  IV.  x.  60. 

A  wind  surged  up  from  the  sea,  disturhing  all  its  waves  And  lo,  that 
man  was  flying  with  the  clouds  of  heaven,  .  .  .  the  Man  who  had  ascended 
from  the  sea  ! — Esdras,  IV.  xiii.  2.  3,  5. 

The  Messiah  shall  be  revealed  in  the  land  Galil. — The  Sohar,  I.  fol.  119. 

As  if  a  vision  of  a  Man  (kimareah  adam). — Ezekiel,  i.  26. 
This  is  a  kabalist  vision  of  Adam  ;  for  Adm  (in  the  kabalah)  sig- 
nified that  the  soul  of  Adam  would  reappear  in  Dauid  and  the 
Messiah.  Irenaeus  followed  the  conception  of  a  Son  of  Dauid 
in  Matthew's  Gospel  and  was  inclined  to  carry  the  idea  of  the 
two  natures  in  Iesu  as  far  back  in  the  direction  of  Saturninus 
as  possible.  Saturninus,  like  the  Apokalypse,  has  all  the  pu- 
tative appearance  of  a  man,  while  the  Apokalypse  talks  of  the 
Lamb  and  the  Root  of  Dauid,  but  neither  ever  gets  so  far  as  a 
human  man.  Saturninus  only  gives  the  Salvator  the  appear- 
ance of  flesh,  as  in  Ezekiel,  i.  26  ;  but  the  Apokalypse  never 
gets  even  as  far  as  that,  but  says  "  one  like  a  son  of  man." — Rev. 
xi.  15.  Compare  the  epiphanies  in  Genesis,  xviii.  2,  Exodus,  iii. 
2,  Judges,  xiii.  18-22.  Irenaeus  has  not  helped  St.  Matthew 
much,  in  regard  to  the  anthropomorphist  conception  of  a  Iesu 
as  Healer  and  leader  of  Iessaians.  The  words  in  Luke,  xiii. 
34,  35,  '  Your  temple  is  abandoned  by  you,'  showed  that  they 
were  penned  after  the  House  of  Judah  was  broken  up.     Com- 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        865 

pare  '  Jerusalem's  dolor,'  '  Sion  delivered  into  the  hands  of  our 
enemies,'  '  incendio  Sion.' — Esdras,  IV.  x.  20,  23  ;  xii.  44. 

Hierusalern,  Hierusalem,  slaying  the  prophets  and  stoning  those  sent  to  her 
.  .  .  behold  your  House  is  abandoned  by  you. — Luke,  xiii.  o4,  35.  "  Ruina 
Ierusalem." — Esdras  IV.  x.  48. 

The  Hellenists  of  Asia  Minor  must  have  continued  in  the  status 
indicated  in  the  Apokalypse,  a  confusion  of  Hellenist  and 
Diaspora,  a  tumult  of  circumcision  and  uncircumcision  be- 
tween Jew  and  Greek  until  the  views  of  some  Paulas  predomi- 
nated, contending  for  both  Jew  and  Greek,  the  law  for  the 
Jews,  Christos  and  self-denial  for  the  Greeks,  while  Kerdon, 
Markion  and  Justin  were  wrangling  about  which  was  the  God, 
the  God  of  the  Jews  or  the  Unknown  Father,  and  whether  the 
Christos  was  the  Son  of  the  Unknown  Father  or  of  the  God  of 
the  Jews  whose  tabernacle  was  destroyed  by  the  Romans  and 
the  Temple  of  Jupiter  Capitolinus  put  in  its  place  by  Hadrian. 
Apelles  contended  that  the  flesh  of  the  Christos  was  sidereal. 
— Adolphus  Harnack,  p.  84.  Both  Markion  and  Apelles  de- 
nied the  nativity,  human  nature,  and  human  body  of  the  Chris- 
tos.— ib.  81,  84,  note.  The  notion  of  the  '  Son  of  Dauid '  is 
taken  from  1  Sam.  xvi.  1,  Isa.  lv.  3,  4,  lxi.  1.  In  his  Harmony 
of  the  Evangels  Tatian  cut  out  the  genealogies  of  Iesu. — Har- 
nack, 89  ;  Theodoret,  Haeret.  Fab.  I.  20. 

The  Apokalypse  expects  the  Messiah's  Coming  and  the 
Judgment.  But  the  four  Gospels  maintain  that  he  had  come 
before  the  year  50.  If  Markion  became  famous  in  a.d.  154  it  is 
not  probable  that  he  produced  his  "  Apostolicon "  at  any 
earlier  period.  A  dozen  years  of  growth  is  not  too  much  to 
allow  before  Markionism  could  have  assumed  the  dimensions 
which  Justin's  Apology  suggests. — Diet.  Chr.  Biogr.  III.  819. 
Dr.  Paul  Viktor  Schmidt  (Der  Galaterbrief,  pp.  64,  67)  says 
that  Markion  before  a.d.  150,  and  as  early  as  about  140,  knew 
ten  of  Paul's  epistles,  with  the  exception  only  of  the  Pastoral 
Epistles.  This  Dr.  Loman  most  decidedly  denies.1  It  seems 
unnecessary  to  repeat  Loman's  reasons,  because  Irenaeus  tells 
us   that   Markion   gained  strength  (invaluit)  under  Anicetus 

1  Galatians  seems  to    quote  from  Justin   Mater    (Paris,   Lutetiae,    1551.    p.   150) 
"  That  many  more  are  the  children  of  the  deserted  woman  than  of  her  that  hath  the 
husband." — Gal.  iv.  '37.     We  doubt  if  in  65  there  was  any  Petrine  controversy  over 
circumcision.     Too  early  for  it. 
55 


S66  THE  GHEBERS  OF  HEBRON. 

(Aniketus). — Iren.  III.  iv.  p.  243.  Paris,  1675.  The  episcopate 
of  Anicetus  began  in  154  and  lasted  12  years. — Smith  &  Wace, 
Diet.  Chr.  Biogr.  III.  816.  Loman  evidently  doubts  whether 
the  Evangelium  as  Irenaeus  and  Tertullian  knew  it  (in  our  4 
Gospels)  could  claim  to  have  been  premarkionite,  that  is, 
before  Markion's  Gospel  was  written. — Schmidt,  p.  66.  If  this 
were  so,  and  if  Markion  actually  wrote  the  first  gospel  of  all, 
a  parcel  of  partisans  would  not  have  hesitated  to  charge  him 
with  mutilating,  pruning,  and  altering  Luke's  Gospel.  Bitschl 
had,  before  Loman,  already  remarked  that  probably  Markion 
had  not  even  seen  our  Luke-Gospel. — Schmidt,  64.  But,  ac- 
cording to  Irenaeus  there  is  no  probability  that  Markion  got 
out  his  '  Apostolus  '  or  Apostolicon  prior  to  154  ;  and  Dr.  Lo- 
man can  find  no  trace  of  the  Paulinist  before  that  time.  The 
author  of  '  Antiopia  Mater  '  is  very  much  inclined  to  think  that 
Markion's  light  in  some  degree  led  the  way  for  the  Evange- 
lists to  see  ;  and  Markion  certainly  stood  on  the  very  ground 
of  the  Apokalypse  which  knows  no  flesh  in  its  immortal 
'  Lamb.' — Rev.  xi.  8,  15.  The  word  kurios  (Lord)  in  Revela- 
tion xi.  means  the  Jewish  i  God  not  Christ,  as  the  words  '  the 
Kingdom  of  the  kosmos  of  the  Lord  of  us  and  of  His  Anointed  ' 
decisively  show.  Therefore  the  author  of  the  Apokalypse  ap- 
pears to  be  doketic  like  Markion  and  the  Gnostics.  Another 
thing  indicates  that  Markion  stood  on  the  ground  of  the  early 
Nazarene  askesis.  He  was  an  Encratite  of  the  strictest  kind, 
like  Banous  the  Baptist,  like  the  Essenes,  like  the  Iessaians 
and  earliest  Ebionites.  He  didn't  need  to  go  to  the  Jordan,  for 
he  was  Jordan  asceticism  itself.  This  question  of  the  origin  of 
Christianism  is  easily  settled  by  its  two  sources,  Judaism  (in- 
cluding its  Diaspora)  and  Enkrateia.  The  Apokalypse  is 
(roughly  speaking)  the  last  stage  of  Judaism,  like  the  Sohar, 
before  it  plunges  into  Christianism.  There  are  only  two  En- 
cratite verses  in  it,  Rev.  xiv.  3,  4,  showing  its  tendency  in  that 
direction.  But  Pilate,  the  Crucifix,  the  Baptist  and  the  Jordan 
Encratites  had  yet  to  be  joined  on  to  it.  Who  can  deny  that 
Markion's  example  and  preaching  may  have  suggested  the  idea 
to  the  authors  of  the  first  Gospels  to  start  from  the  Baptism  by 
John.— Luke,  i.  13  ;  vii.  27,  28.  If  this  is  not  so,  why  did  Luke 
first  and  then  Matthew  send  the  Iesua  to  John  to  be  baptised 
by  him?  The  Evangelium  needed  a  point  to  write  from,  and 
after  the  current  Son  of  Dauid  Messianism  the  Jordan  Encra- 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        S67 

tites  and  their  religion  (Mithrabaptism)  afforded  the  motive, 
the  starting-point  for  a  further  movement  which  the  Pharisees 
and  even  the  Apokalypse  could  not  give,  but  which  the  yet  un- 
written Trans  Jordan  Didache  and  Diaspora-teachings  were  at 
hand  to  supply.  The  two  self-denial  verses  in  the  Apokalypse 
could  hardly  afford  a  basis  on  which  to  found  a  further  Messian- 
ism.  But  the  Jordan  could  do  it,  if  coupled  with  the  Crucifix- 
ion by  Rome's  soldiers.  Whatever  has  happened  on  this 
planet,  bo  sure  that  Nature  or  man  or  both  have  been  at  the 
bottom  of  it.  Markion  could  not  have  believed  in  the  story  <>f 
the  Crucifixion,  and  the  Apokalypse  does  not  mention  it ;  for 
the  word  Lord  in  Rev.  xi.  8  is  not  applied  to  the  Saviour 
Christ,  but  means  the  God  of  the  Jews.  If  neither  Markion 
nor  the  Apokalypse  knew  of  a  Crucifixion  of  the  Saviour  by 
Pilate,  the  dating  Markion's  Apostolicon  a  dozen  or  14  years 
earlier  does  not  tend  to  show  that  in  140  Markion  or  the  Apok- 
alypse knew  any  more  about  the  Crucifixion  than  they  did  in 
154.  A  person  to  be  crucified  must  first  have  a  body  ;  but  the 
Apokalypse  held  that  he  had  none.  See  Luke,  xxiv.  27. 
'  That  Christ  had  a  real  earthly  body  Markion  of  course  could 
not  admit.'— Diet.  Chr.  Biogr.  III.  821.  Now  if  from  125  to 
140  or  150  Markion  knew  nothing  of  the  Saviour's  Crucifixion 
by  Pilate,  or,  knowing,  disbelieved  the  statement,  does  it  help 
the  matter  any  when  Dr.  Schmidt  says  that  Markion's  "  Apos- 
tolus "  exists  about  the  year  140  ?  Markion  did  not  rehabilitate 
forgotten  or  mistaken  Pauline  Epistles,  and  may  not  have 
known  them. — Lonian  ;  quoted  by  Schmidt,  83,  84,  85,  101. 
The  Pauline  Epistles  probably  did  not  exist  in  Justin's  time, 
were  at  least  not  published  and  used  as  such.  —  Loman  ; 
Schmidt,  85,  114.  Probably  the  final  completion  of  the  4  Chief 
Epistles  immediately  preceded  their  admission  into  the  canon 
(particularly  Galatians),  and  this  occurred  after  Markion  and 
Justin,  at  the  same  time  with  the  reception  of  the  other  Pau- 
line Epistles  into  our  canon.— ib.  85,  86.  According  to  Lonian. 
Galatians  may  have  come  along  after  Justin. — ib.  78,70,82, 
s.~>,  07,  110.  Niemand  moge  sich  doch  auf  dem  kritisehen 
(iel)iete  der  Erforschung  des  n.  T.  allzusicher  fiihlen.  Noch 
seien  wir  durchaus  nicht  im  Besitz  irgend  welcher  befriedi- 
gender  Kenntnis  vom  Entstehen  unserer  kanonischen  Schrif- 
ten.  The  opponents  of  Paulus  (Canonicus)  that  Irenaeus 
fights   were   not   the   opponents   of    the    Historical    Paul    de- 


868  THE  GHEBERS  OF  HEBRON. 

scribed  in  the  Book  of  Acts.    This  is  Loman's  view. — Schmidt, 
174. 

Irenaeus,  I.  xxxiv.  (35)  gives  this  order  of  gnostic  emanation  : 
1st  Man,  2nd  Man  (also  called  Son  of  the  Man),  3d  the  Christos. 
The  Aidra  Rabba,  x.  177-179,  shows  that  from  the  Man  one 
spieit  shall  go  forth  to  the  Short  Face  (Seir  Anpin).  And  one 
is  the  spieit  of  life  (Creator  Spiritus).  And  the  spirit  issues 
from  the  Man's  shut  or  closed  brain,  and  at  some  time  will  rest 
upon  the  King  Messiah.  The  Spirit  of  the  Ancient  of  the 
iVncient  descends  on  the  Shortface  (the  Sun). — Kabbala  Denu- 
data,  II.  101.  From  the  Kabalah  therefore  Matthew,  xxv.  34, 
40,  reproduces  the  King  Messiah  while  Matth.  iii.  16,  17  ex- 
hibits the  spirit  descending  upon  the  Messiah  ;  and  Matth.  iv. 
11  shows  the  angels  around  their  King.  Hence  the  King  is 
another  designation  of  the  Son  of  the  Man,  the  Seir  Anpin, 
who  is  the  Sun. — Matthew,  xvii.  2,  Rev.  i.  16.  The  Apokalypse 
indicates  only  the  Divine  nature  in  the  Christos  ;  but  Matthew 
has  exhibited  the  two  natures  in  Iesus.  Thus  it  is  made  clear 
that  the  Gospel  of  Matthew  has  borrowed  its  basis  from  the 
Jewish  Kabalah  and  superadded  the  line  of  Davidical  descent, 
the  miracles,  the  parables,  the  Essenism,  the  Crucifixion,  and 
the  Resurrection.  The  Idra  Rabba  is  one  of  the  two  most  an- 
cient parts  of  the  Kabalah.  Matthew  has  copied  both  Gnosis 
and  Kabalah  (which  is  a  part  of  the  gnosis)  on  which  to  build 
his  Gospel.  He  duplicates  the  Kabalist  doctrine  in  the  New 
Testament.  We  may  judge  of  the  skill  of  the  oriental  rea- 
soner,  when  what  he  does  escapes  notice  for  1700  years. 

Markion  was  in  Rome  in  the  episcopates  of  Aniketus,  Soter 
and  Eleutherus.1  Our  single  date  154-166  (twelve  years  epis- 
copate of  Anicetus)  is  all  we  have  to  guide  us  in  the  search 
after  the  date  of  the  earliest  gospel.  But  that  one  date  coup- 
led with  the  remarkable  unconsciousness  of  the  Apokalypse  of 
the  existence  of  any  gospel  at  all  has  a  tendency  to  reveal  a 
certain  Me ssianist  period  when  the  Jewish  Messiah  was  expect- 
ed, believed  in,  regarded  as  Angel-King,  Presence  Angel  and 
Saviour  Angel  (Iesua,  Metatron)  before  the  first  conceived 
gospel  appeared,  when  the  memory  of  the  fall  of  Jerusalem 
was  revived  in  the  fall  of  Bettar.  An  expectation  of  Messiah's 
Coming  might  still  prevail  in  the  Coming  of  the  Christos,  but 

1  Markion  was  turned  out  of  the  Christian  Church  in  the  episcopate  of  Eleutherus. 
— Tertull.  de  Prescript.,  xxx. 


THE  GREAT  ARCHANGEL  OF  TIIE  EBIOXITES.        869 

before  136  it  would  be  too  soon  to  pretend  that  be  bad  come  al- 
ready in  bis  first  parousia,  and  was  to  appear  again  in  bis 
Second  Coming !  Before  Bettar  not  many  could  have  been 
found  to  believe  that  be  bad  come  already;  for  the  reason  that 
bis  Coming  was  most  expected  after  the  loss  of  the  Holy  City. 
Then  he  was  most  needed !  They  awaited  his  coming,  they 
could  not  believe  that  he  bad  already  appeared  in  the  time 
of  Herod.  But  at  Bettar,  in  the  mountains  near  to  Jeru- 
salem, a  second  check  ruined  the  Jews'  hopes.  Then  among 
a  mixed  population  in  the  Levant,  along  the  Jordan,  in  Arabia, 
a  new  era  began  in  which  the  assertion  of  his  first  coming 
nearly  136  years  before  could  not  so  readily  be  discredited. 
Adding  the  Baptism  of  the  Jordan,  the  fame  of  the  Essenes, 
Nazorenes,  and  the  self-denial  of  the  poor,  to  sicknesses  caused 
by  devils,  the  communism  then  in  vogue,  the  parables,  the  in- 
struction in  doing  right,  the  dependence  upon  Caesar,  the 
doctrine  of  fatalism  (John,  iii.  27),  the  resurrection  of  the  dead, 
the  future  state,  the  Coming  Messiah,  his  Crucifixion  by  the 
Romans  and  his  ascension  from  the  grave  into  the  heavens, — 
see  what  a  power  the  first  evangelist  possessed  to  create  a  new 
religion  on  the  Jordan,  in  Syria,  in  Asia  Minor  after  the  year 
136  of  our  era.  In  Moab  things  grew  not  quite  spontaneously, 
but  when  the  sower  plants  the  seed  in  the  right  spot  it  grows 
fast.— 1  Thessalonians,  iv.  16-18.  The  Logos,  the  Saviour,  was 
in  the  Sabian  sun.  When  Dionysius  Areopagita  saw  an  eclipse 
of  the  sun,  he  said  :  "  now  the  Lord  is  suffering  something." 
'O  Kupios  to  Trvev/j-a.  io-TLv  :  the  Lord  is  the  spiritus. — 2  Cor.  iii.  17. 
The  breaths  of  life  and  fire  were  in  the  sun. — Diodor.  I.  11. 
The  Christos  was  considered  the  Creator. — Colossians,  i.  16, 17  ; 
Matthew,  iii.  11 ;  Diodor.  Sic,  I.  11. 

According  to  Menander  the  Primal  Power  was  Unknown  to 
all :  he  claimed  to  be  the  Saviour  himself. — Irenaeus,  I.  xxi. 
Markion  omitted  all  mention  of  the  Gospels  of  Matthew,  Mark 
and  John,  according  to  Tertullian  against  Marcion,  IV.  chapter 
v.  According  to  Saturninus,  Kerdon,  a  Gnostic,  and  Markion, 
the  Christos  was  the  Son  of  the  Unknown  Father,  not  of  the 
( lod  of  the  Jews  ;  but  Iesua  was  manifested  (to  human  imagina- 
tion) in  human  form.  The  fathers  had  a  chance  to  make  of  the 
Syrian  word  Tesoua,  meaning  Saviour,  a  proper  name  for  a  man. 
But  if,  as  Hippolytus,  vii.  37  holds,  Kerdon  said  that  the  God 
proclaimed  by  Moses  and  the  Prophets  is  not  the  Father  of 


870  THE  GHEBERS  OF  HEBRON. 

lesou  Cliristos,  and  if  Markion  said  that,  in  the  15th  year  of  the 
reign  of  Tiberius,  the  Soter  (Salvator,  Iesoua,  Saviour),  Un- 
born, descended  from  above,  being  mediate  between  Evil  and 
Good,  to  teach  in  the  synagogues,  and  that  Iesous  descended 
non-generatus,  in  order  to  be  remote  from  all  evil,  both  Ker- 
don  and  Markion  would  have  delivered  their  testimony  only 
in  regard  to  the  Angel  Iesua  and  said  nothing  about  the  man 
Iesus.  This  was  leaving  him  out  entirely.  Replace  the  words 
lesou  and  Iesous  by  the  Syrian  word  Iesoua  which  means  Sal- 
vator, Saviour  ;  and  a  change  suddenly  comes  over  the  scene. 
Kerdon  and  Markion  were  speaking  of  the  Saviour  Christ  and 
again  of  the  Saviour  and  Mediator.  Just  so  Saturninus  men- 
tioned the  Salvator  and  Cliristos  ;  Saturninus  knew  no  flesh  in 
Christos,  his  Messiah.  His  Logos  was  asarkos,  without  flesh  ! 
But  when  Irenaeus  and  his  pupils  war  against  those  that  held 
the  Christos  to  be  without  flesh  (for  flesh  and  blood  cannot  in- 
herit God's  Kingdom. — 1  Cor.  xv.  50)  why  dont  they  attack 
psalm  ii.,  where  the  Son  and  Messiah  is  equally  asarkos  f 

Another  branch  of  the  Sarmana  in  India  were  the  Physi- 
cians, who  were  not  such  in  the  proper  signification  of  the 
word  but  a  sort  of  Joc/in,  who  on  account  of  their  supposed 
knowledge  of  divinity  practised  the  healing  art.  They  were 
also  as  penitents  distinguished  in  this  way,  that  they  lived  on 
the  mountains  and  wore  the  skins  of  gazelles.  They  carried 
sacks  full  of  roots  and  remedies,  and  sought  to  cure  by  means 
of  magic,  exorcisms  and  laying  on  of  amulets  (Strabo,  xv.  1,  70. 
p.  719).  According  to  Megasthenes  they  lived  in  moderation 
eating  rice  and  meal.  Although  not  staying  in  the  forests 
they  were  yet  penitents  because  they  continued  the  whole  day 
in  the  same  positions.  All  was  given  them  by  every  one 
therefor  bidden,  who  also  took  them  in  hospitably.  After  the 
Vanaprasiha  (the  forest  hermits)  they  were  the  most  honored, 
because  they  made  man  the  object  of  their  endeavors.  It  was 
thought  that  they  by  means  of  their  remedies  could  make  men 
and  women  fruitbearing.  There  was  also  another  class  of  Sar- 
mana (Cramana)  that  wandered  through  the  cities  and  villages 
as  prophets,  and  another,  more  liked  by  the  people,  which 
knew  the  rules  for  a  God-fearing  and  holy  life  and  the  tradi- 
tions of  the  dead. — Lassen,  Indische  Alt.  II.  2nd  ed.  p.  714. 
This  last  reminds  one  of  the  apostles  in  the  Didache,  who 
seemed  to  be  provided  with  rules  for  a  pious  conduct.     This 


THE   <  HIE  AT  ARCHANGEL   OF   THE  EBIONITES.        871 

was  the  Ecclesia  of  the  Saints.— Antiqua  Mater,  70,  71,  86,  146, 
147,  148.  The  Didache  has  the  Lord's  Prayer,  and  the  '  Hyp- 
ocrites,' the  same  as  in  Matthew,  vi.;  it  is  uot  called  the 
Lord's  Prayer  in  the  Didache. — ib.  148.  The  Ecclesia  is  a 
Diaspora  meeting,  not  a  Jewish  synagogue. 

So  in  Palestine  we  find  wandering  preachers  (Isa.  xl.  3),  apos- 
toloi,  teachers,  and  hagioi  (saints).    The  apostoloi,  like  the  Es- 
senes,  roved  around  the  country,  but  were  usually  kept  and  fed 
for  one  night.     Compare  Matthew,  x.  10,  11.     The  Saints,  Es- 
senes,  and  the  Hindu  Physicians  undoubtedly  had  a  high  code 
of  morality  which  has,  more  or  less,  been  preserved  in  the  Epis- 
tle of  Barnabas,  the  Didache  and  the  Apostolic  Constitutions. 
The  Essenes  especially  endeavored  to  realise  the  Kingdom  of 
the  heavens,  or  the  Kingdom  of  God,  says  the  author  of  Antiqua 
Mater,  p.  71,  and  we  have  not  yet  been  able  to  trace  out  a 
Founder  or  Founders  of  this  new  order  of  things.     There  is  no 
Canon,  no  New  Testament,  no  body  of  writings  of  any  kind 
on  a  level  of  authority  with  the  Old  Testament.— ibid.  p.  129. 
In  Barnabas  and  the  Apostolical  Constitutions  we  have  before 
us  an  outline  of  the  moral  teaching  of  Hagioi,  Apostles,  proph- 
ets of  the  Diaspora  during  the  second  century. — ibid.  141-143. 
To  state  that  the  morality  of  the  Didache  and  of  the  '  Epistle 
of  Barnabas'  is  borrowed  from  the  New  Testament  is  to  beg 
an  important  question,  and  that  in  opposition  to  the  prima 
facie   evidence.— ibid.  146.      'Hernias'  never  uses  the   word 
Evangelion ;    Barnabas    uses    it    twice :    but    he    betrays   no 
knowledge  whatever  of  any  preaching  of  Iesu  in  the  syna- 
gogues of  Galilee  or  elsewhere,— no  knowledge  of  John  the 
Baptist  or  of  the  personnel  of  the  '  apostles.'     One  circumstance 
distinguishes  him  from  'Hernias'— he  has  the  idea  of  'the 
beloved  Iesoua'  and  his  Testament  and  little  more.— ibid.  151- 
153.     As  to  Iesna  and  Christos,  Hernias  ignores  these  names. 
—ibid.  07,  160.     Not  only,  as  the  author  of  'Supernatural  Ke- 
ligion'  with  patient  toil  has  shown,  are  those  beautiful  books 
we  know  as  the  Gospels  unknown  until  late  in   the   second 
century  ;  but  '  the  Gospel '  in  any  sense  is  seldom  referred  to, 
and  in  nowise  so  as  to  hint  the  existence  of  a  rich  narrative  or 
a  body  of  ethical  teaching,  such  as  we  do  find  current  under 
the  name  of  the  '  Apostles,'— their  Didache,  or  their  Memora- 
bilia.    Barnabas  describes  'the  Gospel  '  as  the  good  tidings  of 
remission  of  sins  and  a  clean  heart.     Isaiah  speaks  of  '  good 


872  THE  GHEBERS  OF  HEBRON. 

tidings  to  the  meek.'  But  how  can  the  chasm  be  filled  up  be- 
tween this  slight  and  simple  reference  to  a  belief  founded 
upon  the  nature  of  the  God  who  delights  to  pardon  on  the 
ground  of  conversion  alone,  and  the  allusions  to  the  cross  and 
passion  and  resurrection  as  essential  to  '  the  Gospel,'  and  the 
ringing  and  repeated  sound  of  the  word  in  a  passionately 
exclusive  sense  in  the  '  Epistle  to  the  Galatians '  ? — ibid.  156. 
Barnabas  (about  96-98  perhaps)  distinctly  names  Iesous  and 
Christos  ( — ib.  166) ;  Hernias  does  not ;  and  he  does  not 
speak  of  the  '  Son  of  God  '  having  suffered  an  ignominious 
death  or  having  risen  again. — ibid.  166.  After  mentioning 
some  absurd  inferences  from  numerical  letters,  the  author  of 
Ant  i  qua  Mater,  -p.  167,  says  :  It  could  only  have  been  in  utter 
ignorance  of  a  '  historical  Jesus  '  that  men  snatched  at  evidence 
of  this  far-fetched  kind.  It  is  in  the  last  degree  improbable 
that  this  writer  (Hennas)  had  before  him  any  tradition  that 
either  the  Son  of  God  or  the  Spirit  or  the  Logos  had  become 
incarnate  in  Jesus  or  in  a 'Christ.' — ibid.  162.  The  necessity 
of  the  Apostle  Paul  to  the  imagination  of  the  so-called  Haere- 
tics  corresponded  to  the  necessity  on  the  Katholic  side  of  the 
Apostle  Peter.  The  Katholics  had  the  last  word ;  and  have 
contrived  by  an  effort  of  poetic  imagination  to  represent  their 
chief  apostle  as  the  elder  in  election.  As  far  as  the  evidence 
goes,  we  must  hold  that  Peter  is  rather  the  later  and  the 
feebler  creation  called  forth  by  the  intense  jealousy  of  the 
Markionite  apostle. — Antiqua  Mater,  295.  The  next  thing  was 
to  found  the  whole  Church  on  Peter.  As  the  Katholics  had 
the  last  luord  we  find  it  in  Matthew,  xvi.  18.  "  Petros  one  of 
the  Apostles  "  says  Justin,  p.  105.  Tertullian  writes  against 
Markion  as  if  he  were  living,  apparently  from  the  year  207  ; 
and  in  this  interval  of  forty  or  fifty  years  the  whole  legend  of 
Peter  and  the  other  apostles  must  have  sprung  up. — ibid.  300. 
Three  hundred  and  sixty  prophets  will  go  out  from  the  city 
Jerusalem,  and  indeed  in  the  name  of  the  Lord  of  Greatness, 
and  those  vagabundi  (wandering). — Codex  Nazoria,  I.  56.  We 
cannot  certainly  date  the  Christian  use  of  the  term  apostles 
until  the  time  of  Justin.1 — Ant.  Mater,  55.     The  history  of  the 

1  Persuaded  by  the  teaching  (St-Saxy)  from  his  apostles. — Justin,  Apol.  I.  p.  156. 
The  prophets  sent  off  to  announce  the  things  from  Him  are  called  both  Angels  and  Apos- 
tles from  the  God. — Justin.  Trypho,  p.  85.  The  square  stones,  white  and  fitting  their 
joints,  these  are  the  apostles  and  overseers  and  teachers  and  stewards  that  walk  in  the 


THE  ORE  AT  ARCHANGEL   OF  THE  EBIONITES.        873 

Church  and  of  its  dog-mas  properly  begins  "with  the  period  of 
the  Antonines,  a.d.  138-180.  —  ib.  pref.  p.  xix.  The  world 
swarmed  before  Justin's  time  with  a  body  of  men,  the  hist 
'Propaganda,'  then  known  as  saints  and  apostles,  or  holy 
apostles. — ibid.  56.  These  were  apostles  of  the  Christos. 
Barnabas,  2,  6,  speaks  of  12  for  a  testimony  of  the  12  tribes  in 
regard  to  the  authority  of  the  remission  of  sins,  and  Justin 
adds  that  they  set  out  from  Jerusalem  ( — Ant.  Mater,  95,  96). 
If  you  divide  those  360  prophets  from  Jerusalem  by  30,  the 
days  in  a  month,  the  number  12  will  be  the  result  in  the  Codex 
Nazoria.  Showing  that  the  calculations  of  the  Codex  Nazoria 
are  not  entirely  removed  from  those  of  the  Nazoraioi  on  the 
Jordan.  "The  real  founders"  (of  Christianism),  "it  may  be 
inferred,  were  certain  roving  teachers  called  '  Apostles,'  rem- 
iniscences of  whose  instructions  had  been  preserved  in  cer- 

holiuess  of  the  Lord. — Hermas,  III.  5.  Hermas  mentions  "  some  good  announcement," 
a  mere  expression  not  referring  to  any  gospel.  But  in  Hermas  the  Son  of  the  God  is 
the  most  distinguished  Angel,  the  Great  Archangel. — Hermas,  Sim.  ix.  1:2,  p.  126  ;  Hil- 
genfeld,  Hermae  Pastor,  p.  xvi.  Here  we  are  evidently  on  Ebionite  ground,  for 
Hermas  calls  this  Greatest  Angel  "the  Son  of  the  God."  Still  we  are  not  yet  on 
Gospel  ground,  for  the  Gospels  (written  in  Greek)  call  him  Iesus  and  give  him  a  human 
body. — Matthew,  i.  21 ;  Luke,  xxiv.  39.  Hermas  does  not  mention  the  name  Jesus  or 
Christ. — Antiqua  Mater,  pp.  97,  152.  But  Hermas  mentions  the  Saints  as  the  back- 
ground of  the  picture  that  he  draws. — Herm.  Vis.  I.  1,  3  ;  II.  3;  III.  3.  And  in  II.  2 
he  speaks  of  oppression,  while  in  Vis.  III.  1  we  find  "  suffering  for  the  Name  of  God." 
In  Rev.  ii.  2  we  find  unacceptable  apostles,  in  vii.  14  great  affliction,  in  xiii.  10  the 
Saints  :  while  both  Hernias  and  the  Apokalypse  use  the  famous  word  Gentiles.  "  Giv- 
ing power  over  the  Gentiles,"  "who  say  they  are  Jews  but  are  not,"  the  twenty-four 
elders,  "  all  the  tribes  of  the  Children  of  Israel,"  and  "  outside  are  the  dogs  "  make  the 
Apokalypse  look  as  if  it  had  been  originally  a  portion  of  the  literature  of  the  '  Disper- 
sion.' When  we  get  back  prior  to  A.D.  125  we  come  upon  a  between  period  of  Messi- 
anism, — between  the  year  70  and  the  earliest  gospel.  But  it  does  not  follow  that  a 
gospel  earlier  than  Matthew's  gospel  was  produced  prior  to  136-140.  The  Siphri  ha 
Minim  that  Delitzsch  relics  on  can  mean  the  books  of  half  a  dozen  different  sects  from 
Klxai  to  Simon  Magus.  Minim  means  sectarians,  haeretists.  There  were  Genistae, 
Meristae,  Galileans,  Hellenists,  Baptists,  Masbotheans,  Gnostics  of  all  kinds,  Naaseni, 
Sethians,  Nikolaitans,  Elkesaites,  Nazoria,  Ebionites,  etc.  Those  that  received  "  the 
law  and  the  word  that  came  from  Ierusalem  through  the  apostles  of  the  lesoua  "  ac- 
cepted the  law  of  the  Saviour.  But  those  that  believed  that  Iesous  the  Healer  was 
a  man  having  flesh  were  on  the  side  of  the  Gospels,  influenced  by  them.  The  Gnos- 
tics could  believe  in  lesoua  the  Saviour  ;  but,  like  psalm  ii.  they  denied  that  the  Son 
came  in  the  flesh.  In  the  2nd  century  the  book  called  Didache  contained  rules  for  the 
conduct  of  life. — Antiqua  Mater,  57-05.  The  Hagioi  are  the  Saints  and  Teachers  of 
the  word  of  God. — ibid.  54.  Justin  p.  89  speaks  of  John  the  author  of  the  Apokalypse 
as  one  of  the  apostles  of  the  Christos.  On  p.  107  he  mentions  '  the  apostles  of  the 
Irsous.'  That  to  Justin  the  Christos  and  the  Saviour  (lesoua)  were  one,  needs  no 
proof.     The  number  12  points  out  the  divinity  of  the  Saviour  referred  to. 


874  THE  GHEBERS  OF  HEBRON. 

tain  note-books  accessible  to  Justin." — Antiqua  Mater,  43. 
Elxai,  who  sided  with  the  Ebionites,  taught  a  baptism  in  the 
name  of  the  Most  High  God  and  of  his  Son  the  King,  and  to 
invoke  the  7  witnesses  named  in  his  book.  Taking  the  Sabian 
doctrine  as  a  criterion  of  the  Jordan  Religion  (which  the  Jews 
shared. — Isaiah,  xxiv.  21 ;  Matthew,  iii.  5-7)  we  find  that  the 
first  chapter  of  Genesis  is  largely  to  be  found  in  Hermes  Tris- 
megistus,  cap.  1,  and  Sabianism  seems  to  have  been  nearer 
to  the  religion  of  the  Jewish  masses  in  the  doctrine  of  the 
gnosis  regarding  Angels  than  is  usually  stated. — Rev.  i.  12  ff; 
Gen.  ii.  2 ;  vii.  2.  Then  the  people  over  the  Jordan,  in  Idumea 
and  Nabatkaea,  the  Ebionites  and  Nazoria,  as  well  as  the  Es- 
senes,  had  a  great  respect  for  Moses.  The  Ebionites  partic- 
ularly adhered  to  the  Law. — Matthew,  v.  17,  18.  But  the 
Pharisees,  after  Jerusalem  fell,  still  had  some  influence  until 
Bar  Cocheba's  rebellion.  Under  them  the  Law  still  obtained, 
while  the  Pharisees  were  in  the  seat  of  Moses.  But  when, 
after  135,  no  Jew  could  enter  Jerusalem  under  pain  of  death 
the  Essene-Ebionite  Evangel  of  Matthew  assails  the  Pharisees 
( — xxiii.  2-8),  calls  them  stuccoed  tombs  (Whitened  Sepulchres), 
bids  them  beware  and  clean  themselves  inside  (xxiii.  13,  15, 
26),  calls  them  Children  of  Gehenna,  it  is  evident  that  these 
complimentary  expressions  were  more  freely  used  by  the  Saints 
against  the  hated  adversaries  after  these  had  fallen  from  the 
imperatorial  grace  of  Hadrian  than  before.  We  know  not  in 
what  town  or  seaport  of  Palestine  Matthew's  Gospel  was  writ- 
ten. All  we  know  is  that  the  Kara  MaOOalov  came  after  the 
"  Gospel  according  to  the  Hebrews."  See  Matth.  xv.  13,  14  ; 
xvi.  3,  4.  Communism  is  the  very  essence  of  the  Essene-Ebi- 
onism. — Matth.  v.,  vi.,  vii.,  x. ;  Acts,  iv.  32-37.  Consequently, 
communists  would  be  on  bad  terms  with  everybody  else  who 
did  not  belong  to  their  "  Kingdom  Come." 

The  Judaisers  at  Rome  have  been  the  nucleus  of  the  Chris- 
tians.— Ernest  Havet,  Christianisme,  III.  484.  Out  of  the  con- 
nection of  the  T  sign  with  the  sun,  as  the  Christians  of  the 
first  centuries  supposed,  is  explained  why  so  learned  a  script- 
ure-scholar (Schriftkenner)  as  Clemens  Alexandrinus  held  it 
as  no  mere  child's  play  that  the  numerical  value  of  the  Old- 
Hebrew  letter  tau,  300,  pointed  to  the  300  Ellen  (yards)  of 
Noah's  ark.  whose  name  also  he  could  connect  with  the  sun. 
At  all  events  he  points  out  that  Noah's  ark  was  built  accord- 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        875 

ing  to  exact  proportions,  and  'through  divine  ideas,  that  is, 
through  the  gift  of  insight '  or  gnosis,  which  he  describes  us 
the  secret  science  of  the  Initiated  still  existing-  in  his  time  and 
resting  on  interior  revelation.  The  tan  T  was  originally  con- 
nected with  the  Pleiad  Year  (?)  later  with  the  sun  the  symbol 
of  the  Word  of  God.  So  it  is  no  groundless  assumption  that 
the  Targumists  interpreted  the  scripture  according  to  verbal 
and  historical  tradition,  gnosis  or  secret  doctrine  of  the  Ini- 
tiated.— Ernest  Yon  Bunsen,  Symbol  des  Kreuzes,  p.  170.  This 
connects  the  Targumists  with  the  Kabbalah  of  the  Book  Sohar. 
Faulus,  too,  refers  to  the  Hidden  Wisdom. — 1  Cor.  ii.  7 ;  iv.  1. 
The  Hood-story  of  Genesis  connects  itself  with  the  autumnal 
rains  and  the  Pleiads,  Seven  Stars.  Hence  Noach  (Anoch, 
Na'h)  takes  the  animals  by  sevens  into  the  Ark.  Eusebius,  H. 
E.  II.  17,  says  that  the  Therapeutae  considered  the  verbal  in- 
terpretation as  signs  indicative  of  a  secret  sense  communicated 
in  obscure  intimations ;  and  identifies  Therapeute  practices 
with  those  of  the  apostles  and  Jewish  Communists. 

But  Some  of  the  Ebionites  thought  Adam  to  be  the  Christos 
(Messiah). — Epiphanius,  contra  Haer.  xxx.  3.  One  sort  of 
Ebionites  held  Iesus  to  be  the  son  of  Joseph,  the  other  agreed 
with  Matthew,  i.  20,  21. — Origen,  Cels.  v.  Irenaeus,  I.  xxvi. 
Ebion  affected  the  impure  superstition  of  the  Samaritans. 
Again,  it  took  its  name  from  the  Jews,  its  doctrines  (opinions) 
from  Ossaians,  Nazaraians  and  Nasaraeans.  Then  it  endeav- 
ored to  usurp  the  form  (ideas)  of  the  Kerinthians,  the  wicked- 
ness of  the  Karpokratians,  and  finally  the  appellation  of  the 
Christians  :  certainly  not,  with  their  name,  their  conduct,  pur- 
pose (yvwfxrjv,  opinion),  gnosis,  and  union  (or  agreement)  in  re- 
gard to  the  faith  of  the  Evangels  and  Apostles.  Being  in  the 
midst  of  all,  so  to  speak,  it  is  none.  Being  Samaritan  on  ac- 
count of  its  beastliness,  it  refuses  the  name.  But  confessing 
itself  Jewish  it  is  opposed  to  them,  although  partly  agreeing 
with  them.  Ebion  agrees  with  the  rest,  except  that  it  adopts 
tin;  Law,  sabbatism,  circumcision,  and  usages  of  the  Jews  and 
Samareitans.  The  Ebionim  avoid  touching  some  (any)  of  the 
other  tribes  (or  sorts).  And  on  each  day,  if  ever  they  unite 
with  a  woman  and  get  up  from  her,  they  are  baptised  in  the 
waters.  If  on  coming  out  of  the  waters  the  Ebionite  meets 
an}'  one  he  must  be  baptised  over  again,  with  his  clothes.  At 
present,  virginity  and  self-denial  (enkrateia)  are   altogether 


876  TUB  GHEBERS  OF  HEBRON. 

given  up  among  them.  At  one  time  they  sanctified  virginity ' 
(in  the  time  of  James  the  Brother  of  the  Lord).  And  the  be- 
ginning of  this  was  after  Jerusalem  was  taken  (by  the  Romans). 

1  Pauline.— 1  Cor.  vii.  1.  Basileides  (they  say)  lived  under  Hadrian,  but  Hadrian 
lived  until  139.  Basileides  exhibited  first  Nous  (Mind)  born  from  the  Unborn  Father  ; 
but  from  Nous  sprung  Logos,  afterwards  from  Logos  came  Intelligence,  from  Intelli- 
gence Sophia  and  Dunamis  ;  but  from  Dunamis  and  Sophia  sprung  the  Powers,  Princes, 
and  Angels,  whom,  too,  he  calls  the  first,  and  by  them  the  first  heaven  was  made. 
What  is  noticeable  about  Basileides  is  that  he  holds  that  the  Chief  of  those  Angels. 
who  afterwards  hold  the  heaven  together  and  created  all  things  that  are  in  the  world 
and  made  for  themselves  parts  of  the  earth  and  of  the  peoples  upon  it,  is  supposed  to 
be  the  God  of  the  Jews.  And  since  he  wished  to  subject  the  other  peoples  to  the  Jews, 
all  the  other  Princes  rose  up  and  opposed  Him.  And  therefore  the  other  nations  op- 
posed the  Jews  !  But  the  Unborn  and  Unnamed  Father,  seeing  their  perdition,  sent 
His  Firstborn  Nous ;  and  he  it  is  who  is  called  Christos. — Irenaeus,  I.  xxiii.  We  see 
here  something  like  the  hand  of  Markion.  As  Markion  came  more  into  notice,  from 
154  to  16(5,  this  does  not  tend  to  make  Basileides  appear  earlier  than  about  144-150. 
Like  Basileides,  the  Epistle  to  the  Colossians  declares  the  Son  to  be  the  Chief,  the 
Firstborn  of  all  creation,  whether  in  heaven  or  on  earth,  the  seen  or  the  unseen,  whether 
'  Thrones '  or  '  Lordships  '  or  '  Leaders  '  or  'Powers.'  Those  Angels  "that  hold  the 
world  together  "  remind  us  of  the  Seven  Angels  of  Saturninus  and  the  Apokalypse.  Sa- 
turninus is  dated  by  D.  Chwolsohn  (I.  113)  at  130.  Irenaeus  contrives  to  mention  Basi- 
leides together  with  Saturninus  in  such  a  way  as  to  give  the  impression  that  they  were 
about  the  same  time.  We  rather  think  that  Basileides  came  after  Saturninus.  But 
Irenaeus  wrote  his  first  three  books  about  as  early  as  185-187.  Comp.  Supernat.  Rel. 
II.  213. 

Basileides  lived  in  Alexandria  about  125  (according  to  Supernat.  Rel.  II.  41,  where 
we  are  warned  to  exercise  caution,  as  all  that  is  known  of  him  comes  from  his  oppo- 
nents ;  Eusebius,  H.  E.  iv.  7  ;  a  great  partisan).  Basileides  wrote  an  evangel  and  dared 
to  call  it  by  his  own  name. — Origen,  Horn.  i.  in  Lucam.  Supposed  by  Supern.  Rel.  II. 
43  to  have  been  a  form  of  the  Gospel  according  to  the  Hebrews.  The  followers  of 
Basileides  affirm  that  Glaukias  was  his  teacher,  the  interpreter  of  Peter. — Clemens  Al. 
Strom,  vii.  17.  §  106.  But  it  is  plain  that  Basileides  ignores  entirely  the  canonical 
evangels,  and  not  only  does  not  offer  any  proof  of  their  existence,  but  proves  that  he 
did  not  recognise  any  such  works  as  of  authority. — ibid.  45.  The  Commentary  of 
Basileides  was  upon  his  own  gospel,  whether  it  was  the  Gospel  according  to  the  He- 
brews or  the  Egyptians.— Supernat.  Rel.  II.  46,  51. 

When  Basileides  is  quoted  as  knowing  the  Gospels,  the  passages  were  taken  from 
his  School,  or  from  writings  of  Gnostics  of  his  own  time. — ib.  II.  52-55.  In  nothing 
does  Valentinus  afford  any  evidence  even  of  the  existence  of  our  Synoptic  Gospels  ; 
and  even  in  the  time  of  Irenaeus  the  Valentinians  rejected  the  writings  of  the  New 
Testament  as  authoritative  documents,  which  they  certainly  would  not  have  done  had 
the  Founder  of  their  sect  himself  acknowledged  them.  Moreover,  his  perfectly  ortho- 
dox contemporaries  recognised  no  other  Holy  Scriptures  than  those  of  the  Old  Testa- 
ment— ib.  II.  77.     Compare  the  position  which  Papias  takes  against  the  scripta. 

Valentinus  claimed  (according  to  Clemens  Al. )  to  have  direct  traditions  from  the 
Apostles,  his  teacher  being  Theodas  a  disciple  of  the  Apostle  Paul.  But  Hippolytus  dis- 
tinctly affirms  that  Valentinus  derived  his  system  from  Pythagoras  and  Plato  and  "  not 
from  the  Gospels  "  (ou/c  airb  iw  EuayyeAiW).  Irenaeus,  too,  asserts  that  the  Valentinians 
derive  their  views  from  unwritten  or  unscriptural  sources,  and  accuses  them  of  reject- 
ing the  Gospels  :  For  they  say  that  the  truth  was  not  conveyed  by  written  records  but 
by  viva,  voce. — ib.  II.  76;  Irenaeus,  III.  ii.  1.      Observe  here  that  Papias  in  like  man- 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        S77 

For  since  all  those  who  believed  on  Christos  dwelt  in  the 
Transjordan  district  (Peraia)  at  that  time,  for  the  most  part  in 
a  certain  city  of  the  Decapolis  (mentioned  in  the  Evangel) 
called  Pella,  near  Batanea  and  the  Basantis  region,  the  fact 
of  their  removing  at  this  time  and  residing  there  was,  for  this 
reason  («  tovtov),  a  pretext  (motive,  prophasis)  for  the  Ebion. — 
Epiphanins,  Haer.  xxx.  2.  The  Ebionites  may  have  avoided 
touching  any  of  the  allophuloi  (other  orders)  like  the  Essene 
highest  order  of  recluses  in  their  monastery  ;  allophulos,  liter- 
ally, means  one  of  another  tribe !  In  mentioning,  in  the  last 
half  of  the  4th  century,  that  the  Ebionites  were  at  one  time  as 
strictly  wedded  to  virginity  as  Philo's  Therapeutae,  Epiphanins 
directly  connects  the  sect  of  Ebionim  with  the  Essenes  of 
Josephus,  the  Iessaeans  of  Matthew,  xix.  9,  12  (who  were  the 
Ebionites)  and  Ensebius,  H.  E.  II.  chapter  17.— Acts,  iv.  32-37. 
In  pointing  out  their  former  virginity  Epiphanius  directly 
connects  the  Ebionites  with  the  Essene  Communism  and  Bap- 
tism, as  well  as  the  Hindu  latric  sect  :  showing  also  that  the 
first  idea  among  the  Ebionites  regarding  the  Messiah  was  that 
he  was  an  Angel,  created,  but  superior  to  the  other  Arch- 
angels. A  stronger  form  of  this  view  is  seen  in  psalm  ii. ;  and 
something  similar  in  the  words  of  the  Jewish  Sibyl :  "  Then 
from  the  sun  God  shall  send  a  King."  With  this  we  have  to 
combine  Isaiah's  "  Presence  Angel,"  Philo's  "  Oldest  Angel," 
and  the  "  Angel  Iesua "  of  the  Jews.  Finally,  Epiphanius 
locates  the  Ebionites  beyond  Jordan  as  we  have  done. 

ner  prefers  the  living  and  abiding  voice  (of  tradition). — Supern.  Itel.  I.  445.  The 
Valentinians  neither  consent  to  Scripture  nor  to  tradition. — Irenaeus,  III.  ii.  2.  If 
they  did  not,  who  lived  in  180,  why  should  we  who  live  in  1893  ?  They  had  the  whole 
testimony  before  them.  Now  much  of  what  they  knew  is  made  way  with.  Omnes 
haeretici.  Cum  enim  ex  scripturis  arguuntur,  in  accusationem  convertuntur  ipsarum 
scripturarum,  quasi  non  recte  habeant,  neque  sint  ex  auctoritate,  et  quia  varie  sint  dic- 
tae,  et  quia  non  possit  ex  his  inveniri  Veritas  ab  his  qui  nesciant  Traditionem. — Iren- 
aeus, III.  ii.  1.  It  is  evident  that  Irenaeus  here  makes  allusion  to  the  way  the  contem- 
poraneous Haeretici  received  the  latest  authorised  Gospels.  After  all  this,  Matthew's 
Gospel  comes  along,  stiff  against  Samaritans,  firm  for  the  Ebionite  lost  sheep  of  Israel, 
describing  (x.  7-20)  the  way  and  walk  of  the  apostoloi  and  prophets  according  to  the 
euangelion  and  the  Didache  (Antiqua  Mater,  57)  :  but  astonishingly  indifferent  about 
circumcision,  the  main  thing  with  Jew  and  Ebionite  !  No,  he  takes  no  interest  in  the 
subject.  How  many  years  of  conflicts  over  this  question  of  all  questions,  described  in 
( Jalatians,  had  it  taken  the  author  of  the  Gospel  according  to  Matthew  to  arrive  at  this 
status  of  sublime  indifference  !  Matthew  himself,  whenever  he  may  have  lived,  prob- 
ably never  attained  to  it.  Justin  to  Trypho,  about  102,  says  that  circumcision  is 
needful  for  Jews  alone. — Justin,  p.  44.  It  was  time  then  for  Matthew's  Gospel  not  to 
mention  the  subject. 


878  THE  OHEBERS  OF  HEBRON. 

In  what  are  called  the  Epistles  of  St.  Paul  the  word  Gentiles 
occurs  41  times.  In  Acts  it  is  found  twenty -two  times.  Acts, 
xiii.  45,  46,  indicates  that  the  Messianist  preaching-  which 
began  in  the  Diaspora  was  continued  among-  the  Gentiles. 
But  whence  came  the  spirit  that  animated  the  man  of  Tarsus  ? 
Arabia  was  one  of  the  concurrent  sources  of  his  spirit. — Gala- 
tians,  i.  17.  Justin  Martyr,  too,  points  to  "  Arrhabia  "  as  the 
country  where  the  Magoi  saw  the  Star  of  the  Saviour.  "  For 
we  saw  his  star  in  the  sunrise,  and  came  to  adore  him."  It 
matters  not  much  whether  the  latest  author  of  the  Pauline 
Epistles  was  not  Paul  himself.  The  mere  circumstance  that 
he  used  this  name  proves  the  existence  of  an  original  Paul 
among  the  Diaspora.  Men  counterfeit  only  the  genuine  coin, 
not  the  substitute !  The  policj^  of  the  Church  was  to  unite  the 
eastern  wing  to  the  Hellenic  offshoot ;  and,  previously,  a  great 
missionary  had  been  moving  between  Antioch  and  the  iEgean 
Sea,  who  was  the  Light  of  the  "Dispersion."  When,  there- 
fore, the  canonical  Paulinist  mentions  the  Crucifixion  of  the 
Christos  he  shows  that  he  has  read  either  the  evangelium  that 
Justin  Martyr  had  seen,  or  some  other  gospel,  very  likely  the 
Gospel  according  to  Matthew. — Gal.  vi.  14 ;  1  Cor.  xv.  3-8.  He 
distinctly  says :  I  delivered  to  you  what  I  too  received,  that 
Christos  died  for  your  sins  according  to  the  scriptures ! !  Hence 
he  had  read  such  writings  as  Daniel,  ix.  26  or  the  Gospel  of 
Matthew.  Now,  if  this  gospel  was  not  written  before  a.d. 
150  the  author  of  Galatians  and  1st  Corinthians  must  have 
been  a  very  posterior  apostle.  And  if  Markion,1  between  154 
and  166,  said  that  the  Iesua  (or  Ieshua)  came  down  to  Kefer 
Naum,  a  city  of  Galilee,  he  of  course  meant  that  Iesoua  the 
Soter,  the  Saviour,  the  Celestial  Spirit  of  the  Gnostic  system 

1  There  are  very  strong  reasons  for  considering  Markion' s  Gospel  to  be  either  an 
independent  work,  derived  from  the  same  sources  as  our  third  Synoptic,  or  a  more 
primitive  version  of  that  Gospel.— Sup.  Eel.  II.  82,  83,  85,  88,  100,  101,  108,  123,  127, 
134,  136,  139,  144.  Markion  comes  after  the  Paul  of  our  canon. — Comp.  Supernat.  Eel. 
II.  107,  121,  140.  There  is  no  principle  of  intelligent  motive  which  can  account  for  the 
anomalies  presented  by  Markion's  Gospel,  considered  as  a  version  of  Luke  mutilated 
and  falsified  in  the  interest  of  his  system. — ib.  125,  126.  There  is  no  evidence  at  all 
that  Markion  had  any  knowledge  of  the  canonical  Gospels  of  Matthew,  Mark,  and  John 
in  any  form. — ib.  144.  Although  Markion  obviously  did  not  accept  any  of  the  Gospels 
which  have  become  canonical  it  does  not  by  any  means  follow  that  he  knew  anything 
of  these  particular  Gospels.  As  yet  we  have  not  met  with  any  evidence  even  of  their 
existence  at  a  much  later  period. — ibid.  II.  145.  Tertullian  adv.  Markion,  iv.  3,  shows 
that  Markion  had  read  the  Epistle  to  the  Galatians,  which  in  our  canon  Dr.  A.D. 
Loman  considers  late. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        879 

descended  in  the  fifteenth  year  of  Tiberius  Caesar. — Antiqua 
Mater,  p.  22G.  So,  apparently.  Markion  must  have  had  the 
benefit  (in  c.  150)  of  some  gnosis  or  gospel  from  which  he  got 
thus  much  information.  Tertullian  was  estopped  from  saying 
'  You  have  no  evidence  of  what  occurred  in  the  reign  of 
Tiberius,'  for  this  would  have  cut  the  ground  from  under  his 
own  feet. — ibid.  p.  227.  Markion  had  his  eye  fixed  on  Essene 
self-denial  and  love  ;  and  on  the  contrast  between  the  spirit 
and  the  flesh !  It  is  in  vain  to  try  to  cut  off  the  connection 
between  parent  and  child.  Eusebius  and  Philo  both  knew 
that  the  ancestors  of  the  Christians  were  to  be  found  in  Arabia 
and  amid  the  Therapeutae  of  Mons  Nitria,  Eusebius  traces  the 
Christians  to  such  ascetics  as  Daniel,  but  Ernest  de  Bunsen 
connects  the  Paulinist  with  Essenism. 

St.  Matthew  is  on  an  Ebionite  foundation  because  the 
"  Gospel  according  to  the  Hebrews  "  is  Ebionite,  Justin  Martyr 
is  Ebionite,  and,  before  him,  the  author  of  the  Apokalypse 
was  an  Ebionite  or  Jew  of  the  Diaspora  (Dispersion)  but  some- 
what earlier,  since  he  does  not  make  any  mention  of  any 
gospel  not  even  of  the  Gospel  of  Matthew  which  is  sort  of 
Ebionite  ;  while  he  does  mention  the  Saints  (who  it  is  supposed 
were  the  Ebionites. — Luke,  vi.  20-22). — Rev.  xv.  3.  The 
Ebionim  were  not  only  in  Nabathaea,  Moab,  Bashan,  the 
Paneadis,  but  in  the  Antiocheian  region,  Cyprus,  and,  above 
all,  in  Asia  (— Irenaeus,  p.  127.  ed.  Paris,  1675,  Note  1,  quotes 
Epiphanius).  In  Asia  Minor  (for  that  is  what  the  word  Asia 
anciently  meant)  the  scene  of  the  Apokalypse  is  laid  ;  and 
finding  the  Diaspora  or  Ebionites  there,  as  well  as  at  Borne, 
we  grasp  the  vast  extent  of  an  earlier  Christianism  that  was  in 
part  Hellenic,  but  sometimes  contrapauline. — Rev.  i.  11  ;  Eu- 
sebius, H.  E.  iii.  27.  The  Ebionites  were  in  Samaria  (—Note 
1  to  Irenaeus,  p.  127.  Epiphan.  Haer.  xxx.  2,  3)  where  Justin 
Martyr  had  formerly  lived.  The  Apokalypse  shows  that  these 
prior  Christians  were  not  at  all  of  the  Pauline  special  views, 
and  that  therefore  a  contest  arose  between  the  "  beggarly 
elements"  of  Ebionism  and  the  Pauline  universalism.  "The 
Law,  then,  is  not  contrary  to  the  promises  (announcements)  of 
the  God.  For  if  a  Law  able  to  make  live  had  been  given, 
truly  from  Law  might  have  been  justice  (righteousness)  ;  but 
the  Scripture  shut  up  all  things  in  sin  in  order  that  the 
promise  through  faith  of  Iesoua  Massiacha  (Iesoua  Christou) 


880  THE   GEEBERS  OF  HEBRON. 

should  be  given  to  those  believing.  And  before  the  faith  came 
we  were  guarded  under  Law,  shut  up  for  the  Revelation  of  the 
future  faith.  So  that  the  Law  has  been  our  teacher  until 
Christ,  in  order  that  we  might  be  justified  through  faith  :  and 
when  the  faith  came  we  are  no  longer  under  a  teacher  ;  for  you 
are  all  Sons  of  God  through  the  faith  in  Christos  Iesoua.  For 
those  of  you  that  have  been  baptised  into  Christos  have  put  on 
Christos.  There  is  neither  Jew  nor  Hellen,  neither  slave  nor 
freeman,  neither  male  nor  female  ;  for  you  all  are  the  posses- 
sion of  Christos  Iesoua.  And  if  you  are  Christ's,  then  you 
are  Abraam's  seed,  according  to  promise  inheritors." — Gala- 
tians,  iii.  24-29 ;  iv.  4,  9.  These  words  created  considerable 
commotion  between  Hellenists  and  the  Ebionites.  We  see  the 
response  in  Matthew,  x.  5,  6.  The  apostoloi  from  Ebion  are 
no  longer  to  go  to  the  Gentile  Greeks  nor  to  any  but  the  Beni 
Israel.  Beggarly  Elements  indeed !  "  Apostolum  Paulum 
recusant  (Ebionaei),  apostatam  eum  Legis  dicentes !  They 
deny  Paul  and  call  him  an  apostate  from  the  Law  !  If  he  was 
a  Jew  from  Tarsus,  he  was  a  Hellenist  Jew  of  the  Diaspora. 
One  thing,  however,  is  to  be  noted.  Galatians,  iv.  4,  may  have 
known  the  Gospel  according  to  the  Hebrews  (Matthew,  i.  20) 
for  it  refers  to  "  the  birth  from  a  woman !  "  But  Loman's  view, 
that  the  Epistle  to  the  Galatians  was  written  posterior  to  the 
genuine  Paul,  takes  away  the  difficulty.  Ebion  decided  that 
Iesu  was  merely  a  man,  and  only  of  the  seed  of  Dauid,  there- 
fore not  also  Son  of  the  God,  manifestly  somewhat  more 
glorious  than  the  prophets,  so  that,  therefore,  among  some  he 
is  said  to  have  been  an  angel. — Tertullian,  de  Carne  Christi,  I. 
i.  2.  Epiphanius,  contra  Haer.  30,  said  :  To  begin  indeed, 
Ebion  decided  that  the  Christos  was  born  from  the  seed  of  a 
man,  that  is,  the  son  of  Ioseph  himself. — Irenaeus,  ed.  Paris, 
1675,  p.  127,  Note  2.  The  Paulus  Canonicus  deals  with  Iesus 
Christus  as  the  Messiah.  He  takes  the  ground  of  the  Book 
of  Acts,  the  conciliation,  only  in  part ;  else  why  is  Galatians 
so  contentious  ?  In  a.d.  165-155  or  later  Justin  Martyr  is 
silent  about  Paul,  but  knows  the  Apokalypse.  But  Paulus 
Canonicus  regards  Iesu  as  the  Christos.  while  the  Ebionites 
did  not  consider  him  the  Messiah. 

Jerusalem  "  in  bondage  with  her  Children  "  .  .  .  "  the  De- 
serted Woman  "  (Gal.  iv.  25,  27)  does  not  look  as  if  this  was 
written  until  after  its  destruction.    The  increase  of  Her  Children 


THE  GREAT  ARCHANGEL  OF   THE  EBIONITES.        SSI 

points  (iv.  27)  to  the  increase  of  the  Christian  Diaspora.  The 
apostles  ami  "  brothers"  in  Iudaea  waxed  angry  when  the  Gen- 
tiles received  the  teaching  of  the  Christos. — Acts,  xi.  1,  8,  9, 
17,  18.  Paulus  of  our  canon  said  :  For  I  ought  to  have  been 
sustained  by  you  ;  for  I  was  not  inferior  to  the  over  much  (pre- 
dominant) apostles,  even  if  I  am  nothing- !  But  the  signs  of 
the  apostle  were  wrought  among  you  in  all  patience  both  in 
signs  and  wonders  and  powers.  For  in  what  were  you  inferior 
to  the  other  churches  except  that  I  myself  did  not  weigh  heavily 
on  you  ?  Forgive  me  this  injury  ! ! — Paulus,  2  Cor.  xii.  11-14. 
If  we  compare  with  this  the  passages  in  Galatians,  i.  17  ;  ii.  6, 
9-16,  19,  21,  Acts,  vi.  1,  we  cannot  fail  to  notice  a  serious  doc- 
trinal and  racial  disagreement  between  the  Christians  north 
of  Antioeh  and  the  more  southern  Ebionites.  But  it  is  equally 
clear  that  the  Pauline  writer  of  Galatians  knew  the  Evan- 
gelium.  It  is  also  certain  that  there  must  have  been  a  prior 
Messianic  period  of  both  Jews  and  Ebionites,  prior  to  the 
time  when  a  Iesu  (with  two  natures,  the  divine  and  the  human) 
was  made  part  of  the  Gospel,  in  fact,  its  very  foundation. 
Psalm,  ii.,  Daniel,  the  Sibyl,  the  Apokalypse  Henoch  and  the 
Sohar  point  directly  to  that  period.  And  in  that  period  a 
Hellenist  Messianism  may  have  sprung  up  in  Antioeh  and 
have  reached  Tarsus ;  but  this  would  not  suffice  to  make  a 
Tarsus  man  leader  in  Jerusalem.  1  Cor.  ix.  5  and  2  Cor.  iv. 
8-11  have  a  late  aspect.  The  Church  was  very  far  advanced, 
according  to  the  description. 

The  adversaries  of  the  canonical  Paul  had  advocated  their 
own  Judaist  origin  as  a  title  of  superiority  over  the  Apostle 
of  the  Gentiles.  Epiphanius  showed  that  the  Ebionites  de- 
nied that  Paul  was  a  Jew.— Supernat.  Religion,  III.  316,  317; 
Rev.  ii.  2,  9,  14,  20.  There  was  a  breach  between  the  refined 
Judaism  of  the  Diaspora  and  pronounced  Hellenism  ;  and  the 
brethren  of  the  Diaspora  were  equally  aloof  from  the  Christiani 
i.i  Just  ins  sense — Antiqua  Mater,  72,  103,  105. 

Sometimes  when  a  lawyer  lias  no  case  to  stand  on  he,  to 
divert  attention  from  his  predicament,  batters  the  opposing 
counsel.  The  attack  on  the  Scribes  and  Pharisees  suggests 
the  suspicion  that  a  wiser  man  than  Tertullian  handled  the 
case  of  Matthew.  In  a  late  period  the  Christians  were  numer- 
ous enough  to  have  splits  and  form  parties. — 1  Cor.  i.  11-13. 
A  brisk  attack  on  the  Jews  and  Pharisees  would  have  the  ten- 
56 


S82  THE  GIIEBERS   OF  HEBRON. 

dency  to  withdraw  attention  from  the  origin  of  Christianism. 
The  first  results  of  the  spread  of  the  Messiah- worship  among 
the  Gentiles  '  under  the  original  Paulus 3  were  probably  star- 
tling enough  to  the  Encratite  Judaists  on  the  Jordan  and  in 
Nabathaea.  Starting  with  Sabian  and  Jewish  Messianism  the 
Jordan  populations  saw  themselves  likely  to  find  an  opposition 
to  their  Messianism.3  We  see,  after  the  first  exploits  of  Paul 
and  the  party  whose  centre  may  have  been  Antioch,  how  im- 
portant it  was  for  the  Jordanists  and  Transjordanists  or  their 
allies  in  Rome  to  support  their  peculiar  position  between  Juda- 
ism, Sabianism,  and  Samarianism.  Nothing  but  an  evangel 
would  sustain  their  predominant  status.  Otherwise  the  North- 
west would  altogether  run  away  with  Messianism.  An  evangel 
would  perhaps  tend  to  retain  the  prestige  of  the  Jordan  Chris- 
tians coming  from  the  Iessaean  Ebionite  beyond  measure 
apostles  of  the  Messianists  of  the  Jordan. — 2  Cor.  xii.  11.  The 
first  effect  of  this  is  seen  in  the  subordinate  position  taken  up 
by  the  Epistles  in  the  New  Testament,4  the  Gospels  preceding, 

1  As  regarding  the  evangel,  indeed,  (the  Jews  are)  enemies  by  reason  of  you  ;  but, 
as  regards  the  selection,  loved  on  account  of  the  fathers. — Romans,  xi.  28.  See  verses 
1-29 ;  1  Cor.  xii.  2. 

2  1  Cor.  iii.  10  ;  iv.  15.  "  Ten  thousand  teachers  in  Christos."  This  looks  late,  as 
the  Panlinist  mentions  the  evangel.  If  Matthew  wrote  after  150,  the  Paulinist  must 
be  late  ;  since  he  mentions  "  the  evangel." 

3  Their  minds  were  blinded  ;  for  until  this  day  the  same  veil  remains,  not  with- 
drawn, over  the  reading  of  the  Old  Covenant.  .  .  .  But  even  to  this  day,  when  Moses 
is  read,  the  veil  lies  on  their  heart.— 2  Cor.  iii.  14,  15.  Paul's  "day  "  wears  rather  a 
late  look.  See  1  Timothy,  vi.  20.  Loman,  Theol.  Tijdschrift,  1886.  p.  90,  thinks  that 
1  Tim.  vi.  20  refers  to  Markion.  In  Rev.  xxii.  7,  20,  1  Peter,  iv.  7,  the  Coming  of  the 
Lord  is  stated  to  be  immediate.  So,  too,  in  1  Cor.  vii.  29-31.  In  Matthew,  xxiv.  3, 
27,  30,  34  ;  xxv.  34,  it  is  not  so  immediate,  but  still  expected. 

4  Romans,  iii.  20.  Then  the  division  into  sects  (1  Cor.  xi.  19)  has  a  very  late  look. 
But  1  Cor.  xi.  23-26  exhibits  a  knowledge  of  the  Crucifixion-account  in  Matthew,  which 
is  said  to  date  about  the  middle  of  the  2nd  century.  Then  the  Epistle  to  the  Corin- 
thians must  be  still  later.  Justin,  Matthew,  and  the  Paulinist  all  wrote  in  Greek.  The 
expression  '  down  to  the  present  day  '  in  Matthew,  xxviii.  15,  indicates  that  the  Greek 
Matthew  is  late.  The  Greek  alone  is  a  late  enough  symptom ;  since  the  Gospel  of 
Matthew  is  a  genuine  Greek  Gospel,  and  no  translation  ;  yet,  before  it  was  the  Ara- 
mean  "  Gospel  according  to  the  Hebrews,"  written  in  Hebrew  characters.  Therefore, 
Justin,  Matthew  and  the  Pauline  Epistles  cannot  be  placed  in  the  earliest  Ebionite 
Palestine  period,  but  are  of  a  secondary  date. — 2  Cor.  iii.  14.  Matthew's  Gospel  is  an 
original  Greek  Gospel,  founded  on  the  Gospel  of  the  Hebrews,  i.e.  Ebionites ;  and, 
while  not  translated  from  the  "  Gospel  according  to  the  Hebrews,"  yet  is  preceded  by  a 
large  number  of  passages  taken  by  Justin  Martyr  from  Peter's  Gospel  or  out  of  the 
"  Gospel  according  to  the  Hebrews,"  who  knows  these  evangels  alone.  There  were  dif- 
ferences of  opinion  among  the  different  divisions  of  Ebionites,  and  the  fact  that  the 
Ebionites  used  only  the  Gospel  according  to  Matthew  (Irenaeus,  I.  xxvi.)  authenticates 


THE  GREAT  ARCHANGEL  OF  TIIE  EBIOXITES.        8S3 

followed  by  the  extraordinary  views  contained  in  the  Epistles. 
These  last  give  no  account  perhaps  of  the  preceding  period  of 
activity  in  the  time  of  the  first  Paul,  but  introduce  us  to  a  sort 
of  preaching   utterly   unknown  to   the   Four  Gospels.     The 
authors  know  nothing  of  an  earlier  period  than  their  own,  they 
feel  absolved  from  the  necessity  of  proving  that  any  one  was 
the  Christ,  or  that  Christ  was  crucified.     All  this  was  cared  for 
and   attended  to  in  a  former  platform  on  which   they  stood. 
There  was  no  occasion  to  prove  the  platform  ;  that  could  take 
care  of  itself.     All  that  remained  to  do  was  to  handle  the  vast 
results  arising  out  of  the  event  of  a  Crucified  Redeemer!     The 
Pauline  self-consciousness  is  confession  !   The  inner-conscious- 
ness of  the  Paulinist  writer  has  let  out  the  secret,  that  he  came 
late,  after  all  the  rest!!     The  evangel  had  forced  his  party's 
hand  ;  and  the  Paulus  Canonicus  saw  himself  turned  off  on  an- 
other subject, — Circumcision,  Christ  Crucified,  and  the  infer- 
ences  resulting  therefrom,   in   connection   with   the   Law   of 
Moses.     The  Ebionite  had  held  his  own ! l    Look  how  he  con- 
its  close  relation  to  the  Gospel  according  to  the  Hebrews.     Still,  Tertullian  must  speak 
of  other  branches  of  theEbionites  than  the  one  just  referred  to,  since  he  states  that  the 
Ebionites  regarded  Iesus  only  as  a  man  (— Euseb.  H.  E.  iii.  27)— a  position  that  Kerin- 
thus  is  said  to  have  held.     Now  the  Ebionites  would  not  be  very  likely  to  use  a  Greek 
evangel ;  but  the  Didache  was  written  in  Greek,  and  the  Diaspora  read  the  Septuagint 
Greek  Bible  ;  we  can  perhaps  interpret  the  words  of  Irenaeus  to  mean  the  "  Gospel  ac- 
cording to  the  Hebrews  "  when  he  uses  Matthew's  name.     Even  that  (i.e.  the  Hebrew 
Gospel)  was  written  first  in  Greek,  afterwards  put  into  Aramean,  according  to  Besch, 
p.  111.     The  Nazorene  Gospel  was  that  commonly  called  the  Gospel  according  to  the 
Hebrews,  and  the  same  Gospel  was  in  use  among  the  Ebionites. — Supernat.  Belig.  I.  p. 
420.     Hegesippus  knew  of  no  canonical  Scriptures  of  the  New  Testament ;  like  Justin, 
he  rejected  the  Apostle  Paul ;  he  still  regarded  the  Gospel  according  to  the  Hebrews 
with  respect,  and  made  use  of  no  other.— ibid.  421.    From  Justin's  quotations,  it  would 
seem  to  have  been  the  Gospel  of  Peter  or  the  Gospel  according  to  the  Hebrews.     How 
then  are  we  to  account  for  the  names  of  certain  prominent  apostles  mentioned  in  Gala- 
tians,  or  in  Justin's  dialogue,  or  by  Hegesippus  ?     Peter's  name  may  have  been  earlier 
put  in  as  a  counterpoise  to  the  Apostle  Paul.     Where  James  and  John  were  obtained 
except  from  the  association  of  Iessaean  apostles,  it  is  hard  to  say.     But  as  the  Chris- 
tians, like  the  Essenes,  rose  with  the  sun  and  paid  their  adoration  to  the  Christos  (the 
King  Sun,  as  Logos)  it  is  plain  where  the  number  12  (apostles)  came  from  ;  but  Paul 
attached  no  exclusive  importance  to  the  Twelve.     It  is  solar,  Sabian,  Ebionite.     The 
Anointed  King  has  been  appointed  to  reign  over  all  hosts.— The  Sohar  to  Gen.  xl.  10. 
Where  the  Saints  (Hagioi)  are  found,  the  apostles,  prophets,  teachers  are  not  far  off ; 
some  appear  to  have  been  itinerant. —Antiqua  Mater,  54,  64,  71.     But  the  Paulinist,  2 
Cor.  xi.  13,  is  firing  at  some  'apostles.' 

1  Hegesippus  said:  There  were  also  different  opinions  in  the  Circumcision  among 
the  Children  of  Israel,  against  the  tribe  of  Iudah  and  the  Messiah,  namely,  the  Es- 
senes, the  Galileans,  Hemerobaptists,  the  Masbothoeans,  the  Samaritans,  the  Sadukees 
and  Pharisees.— Eusebius,  H.  E.  iv.  22.     The  word  for  sectarian  opinion  is  haeresis. 


884  THE   GHEBERS  OF  HEBRON. 

tends  against  Simon,  Paulus  and  Markion ;  and  see  how  he 
girds  himself  to  a  new  effort  in  the  Clementine  Homilies !  Ob- 
serve too  the  fling-  at  the  apostles  in  Galatians,  ii.  8,  9.  It 
shows  that  the  name  '  apostles '  had  come  into  use  to  signify 
the  leaders.  Galatians,  ii.  8,  is  evidently  late ;  and  verse  9 
shows  the  existing  hostile  animus. 

In  Barnabas  the  theoretic  necessity  was  that  the  Son  of 
God  should  come  in  the  flesh  that  he  might  abolish  death  and 
show  forth  a  resurrection. — Antiqua  Mater,  200.  In  a.d.  97 
Elxai  knows  no  Jesus.  But  Barnabas  138-170,  or  later,  admits 
a  Jesus,  and  Kerinthus  (on  Irenaeus's  own  statement)  only  ad- 
mits the  son  of  a  human  father  by  the  Maria.  Saturninus 
does  not  mention  Jesus  at  all,  only  the  Unborn  Christos  the 
Salvator  (one  old  Ms.  reading  ignotum  for  innatum  ;  Elxai 
has  "  Christos  a  manlike  figure  unseen  by  men." — Hilgenfeld, 
N.  T.  extra  canon,  recept.  III.  p.  158).  The  Sampsaioi  (Sun- 
worshippers)  thought  that  the  Christos  was  a  created  being 
and  always  appearing  at  some  time,  and  was  first  formed  in 
the  Adam,  and  put  off  the  body  of  the  Adam  and  put  it  on 
again  when  he  wished. — Hilgenfeld,  158,  Epiphanius,  Haer. 
LIII.  1.  Elxai  follows  the  Jews  in  the  keeping  the  sabbath, 
circumcision,  and  adhering  wholly  to  the  Law  ;  only,  like  the 
Nasaraioi,  he  rejects  the  Bibles. — Hilg.  p.  162  ;  Haer.  xix.  5. 
The  Essenes  revered  the  divinity  in  the  sun.1 — Jos.,  Wars,  II.  7, 
8.  The  Ebionites  selected  the  day  of  the  Sun,  Sunday,  for  Lo- 
gos-worship. The  pure  Christos  doctrine  followed  the  Jewish 
doctrine  of  the  Messiah.     In  these  days  the  disciples  (Greeks 

We  have,  then,  at  least  four  (rather,  ten)  sects  of  Minim  mentioned  by  Hegesippus. — 
Ensebius,  iv.  23.  If  to  the  Essenes,  Hemerobaptists  and  Galileans  we  add  the  sects 
Elchasites  and  Ebionites  we  shall  see  that  the  expression  "Books  of  the  Haeretists 
(Siphri  haminim)  "  can  be  used  of  other  books  than  the  "  Gospel  according  to  the  He- 
brews." The  Nazoria,  Ebionites,  Essenes  and  Elchasaites,  all  were  in  possession  of 
Siphri  haminim  ;  not  to  mention  Simon's  followers,  et  al.  When  some  could  read  the 
books  of  the  Hebrew  Bible,  they  certainly  could  read  a  little  Aramean  ;  and  it  is  hardly 
to  be  maintained  that  the  Essenes  or  Iessaeans  or  Nazoria  had  no  lists  of  the  Angel 
names.  It  would  not  be  unreasonable  to  suppose  that  the  Essenes  and  Nazoria  had  be- 
fore the  Christian  era  held  views  concerning  the  Son  of  the  God  more  in  consonance 
with  psalm  second  than  with  those  of  the  Ebionites  about  whom  Tertullian  makes  com- 
plaint. There  were,  however,  Ebionites  who  acknowledged  Paul  without  claiming  him 
for  their  community. — Credner,  Beitrage,  I.  370,  371.  Lucian  knows  (c.  105)  that  the 
strongholds  of  the  Christiani  are  in  Syria,  Palestine  and  Asia  Minor. — Supern.  Rel.  p. 
256.  Some  Ebionites  regarded  Paulus  as  apostle  to  the  heathen. — Credner,  I.  370.  The 
Ebionites  considered  Peter  the  Apostle  to  the  heathen. — Euseb.  H.  E.  iii.  4  ;  1  Peter,  1. 
1  psalm,  ii.  2,  7,  12  ;  xix.  6  Septuagint ;  Num.  xxv.  4. 


THE   GREAT  ARCHANGEL   OF   THE  EBIOXTTES.        8S5 

vs.  Hebrews)  were  increasing. — Acts,  vi.  1.  In  those  days  (of 
self-denial)  was  Nikolaos  of  Antioch,  one  of  seven.  By  the 
hands  of  the  apostles  (compare  the  rules  in  the  Didache  gov- 
erning the  apostles  and  prophets)  many  signs  and  miracles  were 
wrought.  The  people  made  much  of  them,  and  more  believers 
were  still  added  to  the  Lord,  crowds  of  men  and  women. 
They  brought  out'  the  sick  into  the  squares,  that,  as  Peter 
came,  his  shadow  perhaps  might  overshadow  some  one  of 
them. — Acts,  v.  15,  16.  It  overshadowed  the  Eastern  and  Ro- 
manist Church. — Matthew,  xvi.  18.  Faith  moves  mountains  of 
men  (xvii.  20). 

It  looks  very  much  as  if  Irenaeus,  I.  xxvi.  (xxvii.)  was  de- 
scribing the  Ebionite  seceders,  who  under  Markus,  in  136, 
settled  in  Jerusalem.  Those  Ebionites  who  differed  from 
Kerinthus  concerning  the  Lord  and  used  only  the  Evangel  ac- 
cording to  Matthew  ( — Irenaeus,  I.  xxvi.)  must  have  been  a  late 
branch  of  the  Ebionites,  since  Irenaeus,  I.  xxxiv.,  says  that 
(according  to  one  set  of  Gnostics)  many  of  the  disciples  of 
Iesu  did  not  know  the  descent  of  the  Christos  into  Iesu :  but 
that  when  he  descended  upon  Iesu  then  he  began  to  perform 
miracles,  and  to  heal,  and  to  announce  the  Unknown  Father, 
(Remember  Markion's  Unknown  God)  and  openly  to  confess 
himself  the  Son  of  the  First  Man.1  Now  we  have  a  different 
set  of  Ebionites,  who  were  probably  more  primitive  than  the 
Ebionites  of  Irenaeus,  I.  xxvi.  (xxvii.).  For  Epiphanius,  xxx. 
16,  says  of  his  Ebionites  :  They  do  not  say  that  he  (Christos) 
has  been  born  ~  from  God  the  Father,  but  has  been  created,  as 
one  of  the  archangels,  but  greater  than  these,  and  that  he  is 
Lord  of  the  Angels  and  of  all  things  made  by  the  Almighty. 
According  to  Uhlhorn,  p.  397,  Christos  appears  as  Angel. 
These  last  Ebionites  were  not  of  the  sort  that  held  the  Christos 
to  have  been  begotten,  not  made  (like  the  Ebionites  in  Luke, 
i.),  but  were  closely  related  to  the  Ebionites  that  Tertullian 
hated.  These  last,  if  they  recognised  a  Iesu  at  all,  regarded 
him  as  the  son  of  Joseph,  a  man  born  in  the  flesh  like  oth  r 
men,  not  a  virginal  birth.  If,  then,  the  Ebionites,  in  Epi- 
phanius, xxx.  16,  held  the  earliest  Christian  doctrine,  the  doc- 

1  This  is  what  Irenaeus,  I.  xxv.  claims  that  Kerinthus  taught. 

2  This  is  the  Hermes  doctrine.  Hermes  Trismegistus  dates  before  the  Christian 
period.  Of  course  the  Christian  writers  used  Hermetic  as  well  as  Kabalah  scriptures. 
— Plut.,  Delside,  37. 


886  THE  OHEBERS  OF  HEBRON. 

trine  of  a  Christ  not  manifest  in  the  flesh,  Philo's  Logos-doc- 
trine, we  have   substantial  evidence  that  the  descent  of  the 
Christos  into  a  man  was  not  held  much  before  the  '  Gospel 
according  to  the  Hebrews  '  was  written  and  not  until  after  a.d. 
136,  at  Aelia  Capitolina,  where  one  church  was  given  special 
permission  to  reside.     The  theory  of  the  Kabalah  that  the 
Microprosopos   was  manifested   and  not  manifested   (Sohar, 
Siphra  di  Xeniutha,  IV.  1)  does  not  mean  that  the  Shortface 
was  manifested  in  Iesu,  for  this  name  is  not  known  to  the  So- 
har.    The  word  gnosis  means,  as  applied  to  Christians,  those 
who  have  the  intuition  of  divine  things.     So  Clemens  Alexan- 
drinus  applied  it  (Menard,  p.  xxxii.).     Menard,  p.  lxi.  discovers 
relations  between  Christianism  and  the  Hermetic  doctrines. 
Hermes  said  that  the  Father  made  the  body  of  the  universe 
with  all  the  matter  that  he  had  under  his  power.— Menard,  p. 
49.     This  is  Ebiouite  doctrine. — Irenaeus,  I.  xxvi. ;  Uhlhorn,  p. 
180-185.     The  generative  and  Creative  Word  renders  the  water 
productive.— Menard,  Hermes,  p.  281.     The  heaven  and  the 
earth  are  governed  by  the  Sun,  the  Creator.— ib.,  p.  287.     "  The 
Logos  became  united  to  the  Creative  Mind ; "  "  the  Creative 
Mind  together  with  the  Logos."— The  Poimander,  10,  11.  Par- 
they.     The  Logos  is  the  Saviour  of  the  really  existing  things.— 
Parthey,  logos  katholikos,  12.     The  Father,  cause  of  sons  and 
seed  and  food,  takes  desire  of  what  is  good  through  the  sun.— 
ibid,  the  Kleis,  3.     A  stele  in  the  Berlin  Museum  (says  Mar- 
iette)  calls  the  Sun  the  Firstborn,  the  Son  of  God,  the  Logos. 
—Menard,   Hermes,  p.   xliii.     AVho  is  the  generator  of  re- 
generation ?     The  Son  of  the  God,  one  Man,  by  God's  will  — 
Hermes,  logos  apokruphos,  4.  ed.  Parthei.     The  only  salvation 
for  man  is  the  gnosis  of  God.— Hermes,  Kleis,  15.     To  us  has 
come  the  Gnosis  of  the  God,  and  when  this  comes,  agnoia 
(ignorance)  has  been   driven  out.— ib.,  logos   apokruphos,  8. 
This  "  agnoia "  which  Justin  Martyr  uses  is  the  expression 
that  Lucian  thought  ridiculous  in  about  a.d.  160. 

Philo  and  Josephus  never  speak  of  Messianic  hopes  ;  Philo, 
however  represents  the  Jews  of  the  Diaspora  returning  to  take 
possession  of  Jerusalem  conducted  by  a  personage  who  is  vis- 
ible only  for  them.— Ernest  Havet,  le  Christianisme,  III.  388- 
389.  There  were  disciples  (of  Iesua)  according  to  certain 
gnostics  who  did  not  know  (Iren.  I.  xxxiv.  136,  137,)  the  de- 
scent of  the  Christos  into  Iesu ;  and  there  were  disciples  of 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        8S7 

John  the  Baptist  who  had  not  heard  of  the  spirit  (the  pneunia). 
— Acts,  xix.  2.  There  was  a  great  variety  of  doctrine  among 
the  Ebionites.  The  Christos  descended  in  gnostic  fashion  ( — 
Iren.  I.  xxv.  compare  xxxiv.)  on  Iesu  (according  to  Irenaeus,  I. 
xxv.).  He  charges  Kerinthus  with  this  view.  But  the  Ebion- 
ite  gnostic  idea  preceded  every  thing  else,  except  the  old  Tes- 
tament, and  probably  preceded  some  of  that.  The  Christos 
appears  as  the  Chief  of  the  six  archangels  in  the  Book 
of  Henoch,  was  represented  by  Elxai  as  a  human  figure  of 
enormous  size,  the  Pastor  Hermae  represents  him  as  Angel, 
many  Doketae  so  regarded  him,  and  ho  was  called  the  Great 
King.— Uhlhorn,  397,  398.  If  the  Book  dates  about  a.d.  100 
(— Ferd.  Philippi,  p.  30)  then  the  Book  of  Henoch  would 
be  contemporaneous  with  Elxai.  The  Book  of  Henoch  (c. 
100)  makes  no  reference  to  a  Iesus,  but  mentions  a  Christos. 
The  fourth  Esdras  1  (c.  100)  in  the  Syrian,  Aethiopian  and  Ar- 
menian texts  knows  only  the  word  Messiah.  Iesus  was  only 
put  in,  in  the  Romanist  Latin  text.  The  strongest  evidence 
that  the  Messiah  or  Christos  was  not  at  first  connected  with 
the  idea  of  any  man  2  is  found  in  the  kabalah,  the  oldest  Jew- 
ish tradition.  For  the  Sohar  knows  the  Messiah  only  as  the 
King  of  the  Angels,  it  knows  nothing  of  Iesu  and  never  men- 
tions him.  Consequently  the  history  of  Iesu  is  a  late  addition 
to  the  Messiah  doctrine.  There  were  two  factions  of  the 
Ebionites  :  some  asserted  that  Iesus  was  purely  and  simply 
a  mere  man  born  from  Ioseph  and  Maria  ;  others  confessed 
that  he  was  taken  up  by  the  virgin  from  the  holy  spirit  (e 
sancto  Spiritu)  even  as  they  denied  that  he  is  God  and  the 
Logos,  or  (that  he)  existed  before.— Epiphanius,  Animadvers. 
to  Haeresis,  xxx.;  Eusebius,  III.  21.     Epiphanius,  Haer.  xxx. 

1  The  4th  Esdras  dates  itself  about  30  years  after  the  destruction  of  Jerusalem, 

and  speaks  of  the  desertion  of  Sion  and  the  abundance  of  Babylon. — 4th  Esdras   iii.  1. 
2 

-  In  Jacob  the  Archangel  the  author  of  the  first  evangel  had  a  specimen  of  an  An- 
gel brought  down  from  the  skies  and  declared  a  man.— Gen.-  xxxii.  -.".i-:;-!  Thus  from 
an  Archangel  Iaqab  is  (euhemeristically)  turned  into  a  man.  It  would  be  a  similar 
mental  process  in  Saint  Matthew's  time  (about  a.d.  150)  to  make  out  of  the  Angel 
Iesua  a  man  Iesua,  Iesu.  The  popular  idea  of  the  Son  of  David  would  suit.  Hence 
the  Genealogy.— Matthew,  i.  6,  17.  The  time  to  do  such  a  thing  would  be  when  Chris- 
tianism  was  becoming  quite  popular.  There  was  no  inducement  at  an  earlier  period. 
Cliristianism  had  to  be  treated  on  business  principles,  even  if  it  professed  the  very  op- 
posite. Eastern  cunning  was  very  profound.  Even  in  Rome,  they  took  a  good  Ms., 
scratched  out  ;i  word,  and  then  rewrote  the  same  word  (as  before)  to  make  it  look  like 
an  altered  Ms.,  thus  destroying  its  value  as  evidence.     It  belonged  to  St.  Jerome. 


888  THE  OHEBEBS  OF  HEBRON. 

16  speaking  of  the  Mysteries  of  the  Ebionities  says  :  They  say 
that  Iesu  was  born  of  the  seed  of  a  man  and  selected,  and  thus, 
according-  to  election,  called  Son  of  God ;  and  that  from  the 
realm  on  high  the  Christos  came  on  him  in  the  form  of  a  dove. 
They  do  not  say  that  he  has  been  begotten  by  God  the  Father, 
but  was  created,  as  one  of  the  Archangels,  but  being  greater 
than  they  :  and  that  he  is  Lord  of  the  angels.  Moreover  the 
Ebionites  regarded  the  Christos  as  the  God  of  the  coming- 
world,  but  the  Devil  as  the  Lord  of  the  present  world.  This 
Ebionite  view  is  seen  in  Rev.  xx.  2,  4  ;  2  Cor.  ii.  11.  That  Ke- 
rinthus  shared  the  opinion  of  the  most  liberal  branch  of  the 
Ebionites  is  plainly  indicated  in  Irenaeus,  I.  xxv.  Since  he  is 
there  described  as  holding  that  the  Christos  was  not  Iesus  and 
was  not  crucified.  It  is  plain  enough  that  Kerinthus  was  later 
than  we  supposed  and  that  the  Angel-king  was  admitted  by 
the  Ebionim  ;  as  Gabriel  was  by  the  Nazoria  as  the  Chief 
Angel.  But  when  the  evangelium  was  sprung  upon  the 
Ebionites  and  Nazoria  in  a  land  of  the  ignorant,  without 
learning,  with  few  books,  no  newspapers,  the  people  would  be 
found  totally  uninformed  about  the  situation,  probably  having 
never  heard  of  the  man  Iesu,  but  ready  to  believe  in  miracles 
generally.  Naturally  the  credulous  would  be  of  many  minds, 
and  no  positive  information  on  the  subject.  What  could  be  ex- 
pected of  the  Ebionite  mind,  that  believed  in  demons,  seven 
at  once  in  one  man,  demons  entering  into  a  herd  of  frightened 
pigs,  or  the  Mighty  Powers  (of  the  Angelic  or  Demoniac  hosts) 
working  through  the  body  of  a  deceased  preacher. 

It  was  the  reign  of  the  Eastern  Saints  !  But  what  is  sin- 
gular, the  Paulus  of  our  canon  does  not  repeat  the  story  of  the 
Gospels,  nor  does  he  recite  the  teachings  of  the  Iesoua,  nor 
the  incidents  of  the  trial  and  crucifixion  of  the  Redeemer  of 
mankind.  As  the  parables,  the  '  Essene  sentences,'  and  the 
trial  constitute  the  most  interesting  of  the  particulars  given 
in  the  New  Testament,  we  are  convinced  that  the  Pauline 
author  was  late,  that  the  Evangelium  was  an  Eastern  Ebionite 
production  and  of  little  interest  to  the  Paulinist,  else  he  would 
have  referred  to  it  more  in  detail.  The  Paulinist  knows  that 
Iesu  was  crucified.  He  does  not  tell  us  who  Iesu  was ;  but 
that  he  rose  from  the  dead. — Rom.  viii.  34.  There  I  saw  One 
who  had  a  Head  of  Days  and  His  Head  was  white  like  wool, 
and  with  him  was  another  whose  face  was  like  the  appearance 


THE  GREAT  ARC II ANGEL  OF  THE  EBIONITES.        889 

of  a  man,  and  his  countenance  was  full  of  charm,  like  to  one 
of  the  Angels.  The  Lord  of  the  Spirits  has  elected  that  Son 
of  Man.— Henoch,  cap.  4G.  1,  2, 3,  4.  The  expression  in  Daniel, 
vii.  13,  14,  is  plainly  followed  by  Henoch  in  cap.  48.  2,  3  and 
his  name  was  named  before  the  Sun,  the  (Zodiacal)  Signs,  and 
the  Stars.  In  cap.  52.  4,  he  is  plainly  called  Christos  (Mes- 
siacha).  In  cap.  55.  4,  this  Selected  One  (the  Anointed  of  the 
God)  sits  on  the  Divine  Throne  and  gives  Judgment  in  the 
name  of  the  Lord  of  the  Spirits, — as  the  Messiah  does  in  the 
Sibylline  Books.  The  King  that  psalm,  ii.  and  the  Ebionites 
looked  for  was  no  human  being,  but  the  King  of  the  Angels, 
the  Son  of  the  Man  (the  Kabalist  Man,  which  is  the  name  of 
Deity  itself).— cap.  lxix.  2G,  27 ;   Eev.  xi.  15. 

While  now,  the  Paulus,  that  in  Clemens  Al.  Stromata  vi.  5 
is  brought  in  as  speaking,  is  found  still  on  the  Jewish-Chris- 
tian standpoint  that  he  can  recommend  the  Jew-Christian 
Sibyl  and  the  Hystaspes  book  conceived  in  the  same  spirit, 
the  Pseudoclemens  of  the  Homilies  and  ^Recognitions,  in  con- 
sequence of  the  appearance  of  Markion,  has  felt  compelled 
to  purify  the  apostolic  Christianism  from  the  reproach  of 
having,  as  in  the  Kerugma  Petrou,  abandoned  the  absolute 
prerogatives  of  Judaism  and  granted  to  the  Heathen  also  the 
right  to  interpret  the  Old  Testament  as  a  book  accessible  to 
them  and  therefore  to  place  it  on  a  par  with  their  own  writings 
and  thereafter  also  to  treat  it.  Thus  now  is  completely  ex- 
plained the  otherwise  inconceivable  theory  of  the  hidden 
meaning  of  Holy  Scripture  (which  was  held  by  Philo,  Origen 
and  others),  of  the  regard  in  which  Christ  was  held  as  the  Di- 
vine prophet  par  excellence.  But  so  is  also  at  the  same  time 
explained  the  Polemic  of  the  Clementina  against  the  Heathen 
who  had  made  the  Sermons  of  Peter  unknowable,  against  the 
homo  inimicus  (the  inimical  man),  against  Saul,  the  not  eon 
verted  to  the  Paul,  id  est,  against  the  impersonation  of  the 
Judaism  that  is  raging  against  itself  and  therefore  also  rav 
ing  against  the  Christians,  and  against  the  quasi  converted 
Magus,  that  is,  against  the  Markionites  who  in  this  way 
soughf  to  insinuate  themselves  into  Christianism,  by  referring 
to  the  false  apostle,  namely  the  falsified  apostle  of  our  Epistle 
to  the  Galatians. 

First  after  the  appearance  of  the  positive  antijewish  gnosis 
is  the  appearance  of  the  Clementina  conceivable  ;  then  first  is 


S90  THE  GHEBERS  OF  HEBRON. 

the  relation  between  the  Kerugrnabook  cited  by  Clemens  Al. 
and  the  doubtful  Kerugmata  Petri  of  the  Clementina  plain  to 
us,  if  we  regard  the  last  as  called  out  by  the  first ;  then  first 
becomes  to  us.  that  which  has  been  laid  in  the  mouth  of  Paulus 
by  the  Anonymus  of  Stroniata  VI.  5  fully  comprehensible  if  we 
think  the  historical  Paul  nearer  to  Judaism  than  to  Markion 
and  place  him  nearer  to  the  '  Acts '  than  to  the  Epistle  to  the 
Galatians. 

Begarded  in  this  light,  Clemens  Alexandrinus  becomes  a 
witness  for  the  origin  of  the  Epistle  to  the  Galatians.  If 
Irenaeus  assures  us  that  the  Ebionites  accept  only  the  Mat- 
thew-Evangeliuin  and  reject  the  Apostle  Paulus,  this  simply 
means  that  they  do  not  admit  into  their  harbor  the  new  lading 
sailing  under  old  apostolic  flags,  if  we  too  out  of  this  testimony 
of  Irenaeus  cannot  fully  show  that  our  canonical  Matthew- 
Gospel  has  been  accepted  as  a  whole  by  these  conservative 
people.  The  last  is  admitted  by  Hilgenfeld.  In  reference  to 
John's  Gospel  Hilgenfeld  agrees  with  Loman.  Only  one  step 
further,  if  he  should  go,  and  all  would  be  clear.  But  this  step 
means  that  he  recognise  :  The  Nazarenes  could  at  the  same 
time  and  with  the  same  right  ascribe  to  Paulus  as  the  last  of 
all  apostles  the  evangelisation  of  the  entire  coast  of  the  Med- 
iterranean Sea  and  reject  the  Epistles  which  the  Katholic 
Church  ascribed  to  him,  if  the  picture  of  Paulus,  that  these 
people  had  borrowed  from  the  conservative  direction,  from 
the  oldchristian  tradition,  varied  perceptibly  from  that  of  the 
so-called  Pauline  Epistles. — Loman  ;  Schmidt,  191-193. 

The  testimony  of  Hieronymus  regarding  the  Jew-Chris- 
tians who  loved  Paulus  ceases  to  astonish.  Loman  mentions 
the  so-called  testimenta  of  the  12  patriarchs — ib.  193.  This 
book  was  once  supposed  to  be  a  part  of  Jew-Christian  litera- 
ture, then  again  Paulinist,  and  last  a  production  of  the  two 
other  parties,  first  through  rewriting  and  alteration  become 
what  it  now  is.  Loman  recognises  the  acuteness  of  Dr.  Vorst- 
mann  and  others  recently  in  their  examination  of  its  composi- 
tion. But  he  distinctly  says  that  in  this  analysis  the  synthesis 
is  wanting  so  long  as  we  do  not  fully  appreciate  in  what  sort 
of  circles  the  mixtum  compositumof  this  book  meets  the  wishes 
of  the  readers.  The  Tiibingers  by  no  means  knew  how  to  ex- 
plain it,  while  the  answer  would  sound  very  simple  if  one  only 
strictly  adhered  to  the  distinction  between  Paulus  historicus 


THE   GREAT  ARCHANGEL   OF  THE  EBIONITES.        S91 

and  the  Paulus  of  the  canon. — ib.  194.  But  now  if  we  only 
drop  the  first  theory  (the  first  lie),  the  assumption  of  the  gen- 
uineness of  the  first  4  Pauline  Epistles  the  misunderstanding 
between  Iiitsch  and  Hilgenfeld  disappears.  Then,  says  Lornan, 
we  regard  the  author  of  the  Testamenta  as  one  related  in  spirit 
to  the  Nazarenes  as  Hieronymus  describes  them,  and  full  of 
admiration  for  Paul  the  offshoot  of  the  tribe  of  Benjamin,  the 
friend  of  the  Lord  (Deut.  xxxiii.  12),  who,  as  the  Testament  of 
Benjamin  says,  "  has  brought  to  all  peoples  a  new  perception," 
who  from  the  booty  taken  from  Israel  has  given  to  the  Syna- 
gogue of  the  Heathen,  and  there  even  to  the  end  of  the  times 
will  be  a  beautiful  song  in  the  mouth  of  all,  etc. — ib.  195. 
Benjamin's  great  descendant  Paulus  will  bring  the  light  of 
knowledge  also  to  the  Heathen.  As  the  Nazarenes  explained 
Isaiah,  viii.  19  f.,  Paulus  was  the  persona  prophesied  by  the 
prophet,  who  was  called  to  carry  the  Gospel  to  the  Heathen, 
and  so  to  spread  the  risen  Light  in  Galilee  over  the  coasts  of 
the  Mediterranean.  The  Nazarenes  held  that  the  Evangel 
preached  in  Galilee  which  Paul  brought  to  the  Heathen  is 
nothing  but  the  taking  away  the  yoke  of  perversion  and  dark- 
ness which  through  Israel's  pretended  Gods  and  Kings,  that  is, 
through  Pharisees  and  Scribes  (Schriftgelehrte)  has  been  laid 
on  the  necks  of  the  people.  In  Paulus  canonicus  love  for 
Israel  sits  only  on  the  tongue,  the  love  for  the  Jewish  nation 
is  dead.  Among  the  Nazarenes  and  in  the  author  of  the  (12) 
Testamenta  this  love  is  living,  and  in  spite  of  the  judgment  of 
God  that  fell  on  the  people  the  motive  force  of  their  belief  and 
hope  remained. — ib.  196. 

We  point  here  to  this  position  of  the  Nazarenes,  described 
by  Loman,  as  strikingly  identical  with  Matthew,  x.  5,  6,  and 
particularly  Matthew's  hostility  to  the  Scribes  and  Pharisees. 
Their  identity  points  to  late  Nazarenes  and  a  late  Matthew- 
Gospel.  The  Ebionites  went  to  the  Peraea  and  the  city  Pella 
where  all  Christians  dwelt  at  that  time.  Hence  Ebion's  oppor- 
tunity to  extend  its  views.  The  Elkesaitcs  also  rejected  the 
whole  Apostle  Paulus— ib.  199.  It  looks  exceedingly  fishy 
when  the  so-called  Paulus,  Gal.  i.  14,  speaks  of  his  progress 
in  Judaism  and  getting  ahead  of  others  by  his  zeal  for  the 
traditions  (borrowed  from  or  suo-Erestcd  by  Acts,  viii.  1-19). 

Justin  the  inveterate  opponent  of  Markion  about  150  (say 
rather  about  154  or  later.— author)  acts  as  if  the  personage  and 


892  THE   OHEBERS   OF  HEBRON. 

the  Epistles  of  the  Paulus  either  did  not  exist,  or  at  least  had 
nothing-  to  do  with  the  controversies  of  his  time.  Origen,  II. 
p.  489  against  Celsus,  V.  says  of  both  Haeresies,  the  Ebionite 
and  the  Encratite,  that  some  Haeresies  do  not  receive  the  Epis- 
tles of  Paul,  such  as  both  Ebionites  and  those  called  Enkratites. 
The  Markionites,  decided  Encratites  like  Tatian,  equally  op- 
pose the  endeavors  of  the  katholic  party  to  admit  the  absolute 
authority  of  Paulus,  while  they  made  a  free  use  of  the  other 
Epistles  in  so  far  as  they  take  much  from  them,  other  things 
reject,  but  will  know  nothing  of  the  Pastoral  Epistles  in  their 
entireness.  Severus  rejected  the  Pauline  Epistles  and  even 
the  Acts.  Loman  considers  that  this  antipauline  movement  in 
Encratite  circles  points  to  the  deep-incisive  Interest  of  the 
Katholic  Church  to  have  Paulus  as  confederate  in  opposition 
to  the  radical  Asceticism.  Compare  Philosophumena  p.  276 
ed.  Miiller,  where  of  1  Tim.  iv.  1-3  it  is  said :  So  Paul  wrote 
as  Prophet  against  the  Encratites  !  Baur  showed  the  antien- 
cratite  tendency  of  the  Pastoral  Epistles.  The  same  tendency 
appears  in  1  Timothy.  "V.  14  recommends  marriage,  and  iii.  2, 
12,  recommends  the  same  status  to  the  bishops  and  deacons. 
The  words  '  Antitheses  of  the  falsely -named  Gnosis '  remind 
us  of  the  Markionites.— 1  Tim.  vi.  20,  21.  Neither  the  En- 
cratites nor  the  Ebionites  were  taken  in  by  Epistles  like  the 
Pastoral  Letters. 

Loman  points  to  the  great  moderation  in  the  polemic  of 
Clemens  Alexandrinus  against  Markion.  Clemens  never  re- 
proaches Markion  with  having  made  a  mistake  in  the  Evangels 
or  '  the  Apostel.'  He  does  not  like  Markion's  forsaking  the 
world  and  his  rigorous  Askesis  connected  therewith.  As  to 
the  existence  of  '  Galatians,'  up  to  the  last  quarter  of  the  2nd 
century  the  Old-Christian  Literature  affords  no  actual  proof 
of  it.  Kegarding  the  Synoptic  Evangels  the  first  traces  of 
Church  use  are  seen  already  in  Justin.  The  need  of  authorita- 
tive scriptures  regarding  the  existence  of  Christianism  with 
the  Old  Testament  arose  first  when  the  want  of  unanimity  in 
the  heart  of  the  Christian  community  itself  had  reached  a  high 
stage  and  threatened  the  Church  with  complete  destruction. 
The  first  necessity  was  that  people  should  have  complete  cer- 
tainty about  the  words  of  the  Lord  ( ipsisissima  verba  domini) 
and  obtain  regarding  their  destiny  and  their  acts  an  absolutely 
reliable  Urkunde   (tradition).      This  character,  the  Evangels 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        893 

found  in  circulation  bore,  so  far  as  people  could  be  convinced 
that  they  originated  out  of  the  Apostolic  time  and  were  prop 
erly  vouched  for  by  the  position  of  their  Apostolic  authors. 
The  main  point  was  the  '  logia  kuriaka,  lechthenta  kai  prach- 
thenta  Iesou,'  as  the  written  and  verbal  tradition  had  taken 
and  preserved  them  from  the  mouth  of  the  12. — ib.  217.  Now 
as  to  these  Logia  or  oracles  of  the  Lord  ! !  The  account  given 
by  Papias  of  the  work  ascribed  to  Matthew  is  as  follows  :  "  Mat- 
thew composed  the  oracles  in  the  Hebrew  dialect,  and  every 
one  interpreted  them  as  he  was  able." — Eusebius,  H.  E.  iii.  39. 
Supernat.  Eel.  I.  461.  Therefore  a  Matthew  composed  the 
oracles  (or  maxims  of  the  Lord).  His  name  may  have  been 
used  subsequently  to  introduce  the  first  evangel  at  a  late 
period  in  the  second  century.  At  all  events,  the  Gospel  named 
after  him  keeps  an  eye  upon  the  Ebionites  as  carefully  (Matth. 
v.  17,  18  ;  x.  5,  6)  as  the  Apokalypse  does  upon  the  Diaspora. 
Luke's  Gospel,  that  is,  in  its  present  form  was  known  to  the 
author  of  the  epistles  to  the  Gal.,  Phil.,  Eph.,  KoL.  and  1 
Thess.  The  primitive  Luke  has  already  used  the  Epistle  to 
the  Romans  and  the  first  of  Corinthians.  Urlukas  (the  earliest 
Luke)  and  the  authors  of  '  Romans  '  and  '  Corinthians '  have 
here  and  there  made  use  of  a  still  older  gospel. — Bruno  Bauer  ; 
Schmidt,  89,  90.  Loman,  however,  says  that  a  positive  influ- 
ence of  Pauline  thoughts  in  the  characteristic  form  of  the 
Epistle  to  the  Galatians  begins  to  first  show  itself  clearly 
after  150,  while  both  the  so-called  Pauline  similarities  (Ank- 
lange)  about  which  so  much  has  been  said  and  that,  which,  in 
this  period  points  to  a  polemic  directed  against  Paulus,  are 
better  regarded  as  an  incident  (Moment)  of  a  development- 
phase  that  must  have  preceded  in  point  of  time  the  era  (Zeital 
ter)  of  the  origin  of  the  first  4  Epistles,  especially  '  Galatians.' 
The  Pauline  Epistles  were  later  than  Justin's  time. — ib.  89,  91. 
Take  as  the  starting  point  for  the  formation  of  the  evangels  a 
fully  naive  Juden  christenthum  that  had  no  idea  of  the  prin- 
ciple-questions '  handled  in  '  Galatians,'  and  let  this  Judenchris- 

'  Questions  about  main  principles,  (das  von  den  durch  den  Galaterbrief  behandelten 
prinzipiellen  Fragen  noch  gar  keinen  Begiiff  hatte). — Schmidt,  p.  04.  The  belief  of  the 
earliest  apostles  could  not  hold  its  own  before  the  bitterness  of  the  cross. — Loman  ;  in 
Schmidt,  p.  96.  According  to  Loman,  Matthew,  if  he  lays  strongly  tinged  especially- 
Jewish  expressions  in  the  mouth  of  Iesu,  yet  does  not  hesitate  to  rind  the  whole  col- 
legium in  the  person  of  Peter,  primus  inter  pares,  the  first  of  the  apostles,  and  to 
separate   the   value  of  the  Messiah-belief  of  these  old   Christus-witnesses   (the  first 


S94  THE  GHEBERS  OF  HEBRON. 

tenthum  develop  itself  ever  freer  and  freer  up  to  that  uni- 
versalist  form  that  we  find  in  the  Epistle  to  the  Galatians  and 
in  the  4th  Gospel.  Luke's  Gospel  is  the  most  Paulinist  of  the 
first  3  Gospels,  and  the  peculiar  pauline  form,  by  which  the 
sections  of  the  3d  Gospel  are  distinguished  as  a  rule,  speaks 
for  a  relatively  late  redaction  of  these  sections  ;  in  other  words, 
the  specific  pauline  phraseology  of  the  Lukesections  (Lukas- 
perikopen)  is  to  be  regarded  as  a  coloring  or  as  a  stamp  which 
in  older  texts  are  brought  in  and  consequently  (especially  in 
comparison  of  parallel  sections)  have  to  pass  as  criteria  of  more 
recent  redaction  and  later  origin.  Loman  infers  that  the  3d 
Gospel  made  use  of  Pauline  pieces  which  for  his  corelator  were 
not  yet  in  existence,  at  least  not  yet  known.  This  implies  that 
these  Pauline  passages  (Stiicke)  also  must  be  of  relatively 
later  date.  If  this  is  not  admitted,  because  this  assumption 
Avould  not  harmonise  with  the  genuineness  of  the  Pauline  Epis- 
tles, then  we  must  assign  special  motives  to  the  other  two 
Synoptics  which  caused  them  to  make  no  use  of  the  aforesaid 

apostoloi,  Urapostle)  from  the  thought  entertained  by  the  conservative  party,  as  if 
this  value  consisted  in  the  personal  relations  of  the  first  apostles  with  Iesu.  Loman 
points  to  the  remarkable  connection  between  the  previous  glorification  of  Peter  (Matth. 
xvi.  18)  and  his  subsequent  fall  and  the  testimony  of  Paulus  concerning  himself  (Gal. 
i.  15-23).  He  considers  the  agreement  between  these  two  passages  too  striking  to  be 
an  accident.  Now,  however,  he  perceives  that  Gal.  i.  15  can  be  explained  rather  out 
of  Matthew,  xvi.  13  ff.  than  vice  versa. — Schmidt,  96.  If  the  Paulinist  consulted  not 
flesh  and  blood,  that  is,  the  Apostles,  but  went  straight  to  Arabia  to  the  Iessaians, 
Nazorenes,  and  Ebionites,  he  was  likely  to  have  met  there  more  circumcision  than  the 
Apostle  of  uncircumcision  would  have  relished,  even  if  he  found  the  fountain-head  of 
Christianism  among  the  poor  east  of  the  Jordan  instead  of  at  Antioch.  But  this  anti- 
thesis implies  an  estimate  formed  already  of  the  Paulusevangelium  and  that  of  the 
Urapostles,  which  is  suited  to  a  later  time  rather  than  to  Paulus.  But  if  we  regard 
Matthew's  Gospel  as  earlier  than  '  Galatians '  then  how  well  all  agrees  with  the  spirit 
of  the  Evangelium  whose  tendency  is  to  withdraw  its  authority  from  the  Jewchristian 
Party  that  based  itself  upon  the  exterior  human  authority  of  the  old  apostolic  tradi- 
tions. There  we  must  hold  the  passage  in  Matthew  as  the  original,  the  '  Galatians ' 
i.  15  ff.  as  dependent  upon  it—  ib.  p.  97.  Tjeenk  Willink  has  thought  that  the  Epistle 
to  the  Hebrews  and  the  Barnabas-epistle  originated  under  a  Paulinist  influence  ;  but 
Schmidt,  p.  93,  thinks  that  he  has  not  proved  it.  Schmidt  opposes  Loman's  views, 
without  taking  into  consideration  all  that  Church  politics  had  done  in  the  second  cen- 
tury to  efface  the  facts  connected  with  the  early  history  of  Christianism  in  the  2nd 
century.  The  run  of  events,  the  position  and  power  (and  wealth)  of  Rome  favored  the 
creation  of  a  Romanist  Church,  and  history  is  usually  less  a  matter  of  public  concern 
than  human  interests  of  another  sort.  The  true  history  of  Messianism  or  rather  Chris- 
tianism from  115  to  148  or  even  later,  first  among  the  Diaspora  and  later  in  the  Church, 
was  probably  tossed  around  and  changed  until  its  originality  disappeared  from  the 
primitive  naive  Jew-Christianism.  The  testimony  of  the  Church  from  160  is  all  in  its 
own  favor,  tells  too  little  of  the  Diaspora  Christians,  and  is  open  to  suspicion. 


THE  GREAT  ARCHANGEL   OF  THE  ERIONITES.        895 

Pauluspieces.  It  was  said  that  the  in  general  not  yet  popular 
enough  Pauline  conception  of  the  Evangel  did  not  agree  with 
the  standpoint  which  the  party  to  which  Matthew  and  Mark 
belong  occupied.  But  Matthew  and  Mark  likewise  preach  a 
universalist  Christianity  and  betray  no  less  sympathy  than 
Luke  with  the  main  thoughts  of  Paulus.  Then  too  in  heart 
they  had  broken  with  the  Evangel  of  the  earliest  apostles, 
whose  belief  had  not  been  able  to  stand  up  against  the  Cruci- 
fixion.— Loinan  ;  Schmidt,  96.  Galatians,  i.  15,  comes  after 
Matthew.— ib.  97. 

The  most  conducive  cause  of  a  Messias -Community  was 
the  national  disaster  in  the  year  70.1  The  Essenism  (self-de- 
nial) was  ready  to  the  hand,  with  Nazorianism  and  Ebionism 
affiliated  to  it.  Finally,  out  of  the  conflict  between  the  Dias- 
pora around  Antioch  with  the  Ebionism  beyond  the  Jordan 
came  forth  in  160-165  :the  Gospel  according  to  Matthew'  with 
its  Ebionism  and  the  story  of  the  Crucifixion.  Take  the  Epistle 
to  the  Galatians,  compare  it  with  the  Gospel  of  Matthew ;  if 
one  is  not  genuine  is  the  other  any  more  so  ?  If  we  hesitate 
to  admit  that  still  in  the  second  half  of  the  2nd  century  with 
so  great  boldness  they  made  use  of  fictitious  documents  in 
fighting  doctrines  and  movements  that  seemed  dangerous,  then 
look  at  &  fragment  in  Eusebius,  H.E.  v.  16,  against  Montanism. 
About  the  year  193  the  preparation  of  writings  intended  by 
their  tone  and  form  to  deceive  (te  imponeeren)  must  have  been 
at  the  time  a  not  unusual  means  2  in  the  hands  of  ecclesiasti- 

1  Loman,  Theol.  Tijdschrift,  1886.  p.  83. 

2  PeregrinuB  understood  perfectly  the  wonderful  wisdom  of  the  Christians,  asso- 
ciating with  their  priests  and  scribes.  In  a  short  time  he  showed  that  they  were 
children,  being  himself  prophet,  leader  of  the  association,  and  assembler,  and  himself 
alone  being  the  whole.  And  some  of  the  books  (bibloi)  he  interpreted  and  explained, 
and  many  too  he  wrote,  and  they  looked  upon  him  as  a  god,  employed  him  as  lawgiver 
and  inscribed  him  chief.  The  great,  at  least,  man  they  still  worship,  the  impaled  in 
Palestine,  because  he  introduced  this  new  mystery  into  life.  Then  too  having  been 
arrested  for  this,  he  Proteus  got  into  prison.  Which  very  thing  he  worked  around 
into  no  small  distinction  for  his  succeeding  life,  the  miraculous  too,  and  popularity. 
of  which  he  was  desirous.  When  therefore  he  was  in  need,  the  Christians  making  the 
matter  a  calamity,  moved  everything,  trying  to  get  him  off.  And  since  this  was  not 
possible  every  other  attention  was  given  him,  not  superficially,  but  with  zeal.  And 
from  dawn  you  could  see  him  at  the  prison  leading  around  little  old  women,  some 
widows,  and  orphan  children  ;  and  some  of  them  at  last  too  slept  inside  with  him,  hav- 
ing bribed  the  prison  guards  ;  then  again  various  dishes  were  carried  in,  and  their  holy 
books  were  read,  and  the  best  Peregrinos  (for  still  he  was  so  called)  was  dubbed  a  new 
Socrates  by  them.  Indeed  from  some  of  the  cities  of  Asia  there  were  some,  the  Chris- 
tians, furnishing  out  of  the  common  fund,  to  aid,  counsel,  and  console  the  gentleman. 


896  TEE  OHEBERS  OF  HEBRON. 

cal  persons  and  managements  to  if  possible  stop  in  the  birth 
apparently  dangerous  movements  in  the  sphere  of  public 
preaching  and  practice.  Montanus  appeared  after  170.  Clem- 
ens Alexandrinus  saw  positive  points  of  contact  between  Mar- 
kionite  Gnosis  and  that  of  the  Alexandrian  School ;  moreover 
the  theology  of  Paulus  canonicus  has  an  Alexandrian  tint,  and 
the  Alexandrian  theology,  as  far  as  Philo  '  represents  it,  did 
not  take  Messianic  expectations  into  consideration.  If  to  this 
we  add  that  the  Epistle  of  Barnabas  (written  under  Hadrian), 
the  oldest  document  of  Christian  gnosis,  first  becomes  intelli- 
gible when  we  place  it  before  the  Paulus  of  the  canon,  then 
there  seems  to  be  some  ground  for  concluding  that  the  com- 
bination of  all  these  facts  is  made  intelligible  by  the  rejection 
of  the  now  generally  adopted  hypothesis  that  in  our  canon  we 
have  epistles  from  the  time  and  from  the  hand  of  Paulus  his- 
toricus. — Loman,  p.  99.  The  external  proofs  for  the  genuine- 
ness of  the  epistles  standing  in  the  name  of  Paulus  are  of  the 
same  intrinsic  value  as  those  for  the  Apostolic  origin  of  the 
fourth  evangel. — ibid.  p.  100.  The  circumstance  that  Galatians 
and  Romans  are  so  outspoken  on  the  subject  of  circumcision 
shows  them  to  be  late  writings  of  the  2nd  century.  Circum- 
cision is  treated  with  contempt  in  the  Epistle  of  Barnabas. — 
Banr,  I.  p.  144.  London.  1875.  "Williams  and  Norgate.  Barna- 
bas mentions  a  Jesus  ;  is  therefore  late.  As  the  Gnostics 
were  extremists  who  like  the  Essenes  gave  up  the  world  and 
the  flesh  for  God  and  the  soul  it  was  in  keeping  that  they 
should  teach  the  doctrine  of  the  sacrifice  of  the  flesh.  What 
more  potent  example  than  that  given  in  the  Gospel  of  the 
Crucifixion!      The  Paulinist  evidently  thought  so,  since  he 

Much  money  also  came  to  Peregrinus  on  account  of  his  bonds.  For  the  unhappy  people 
persuaded  themselves  that  they  would  be  wholly  immortal  and  live  to  all  eternity.  On 
which  account  they  despise  death  and  the  many  willingly  surrender  themselves.  And 
then  the  lawgiver,  the  first,  persuaded  them  that  they  are  all  brothers  of  one  another  : 
when  once  having  transgressed,  they  will  deny  the  Hellenic  Gods,  but  they  should 
adore  their  impaled  sophist  and  live  according  to  his  laws.  And  their  thoughts  are 
alike,  adopting  such  without  any  accurate  faith.  If  therefore  any  cheat  came  to  them, 
a  skilful  man,  and  able  to  handle  matters,  immediately  in  a  short  time  he  became  very 
rich,  laughing  at  ignorant  men. — Lucian,  Peregrin.  11-14.  Dickens's  account  of  the 
Rev.  Stiggins  in  prison  is  far  behind  Lucian's  Peregrinos.  Lucian  wrote  his  Peregri- 
nos  after  165,  since  he  describes  his  death  by  fire ;  therefore  not  ten  years  after  the 
1  Gospel  according  to  Matthew '  appeared.  Therefore  he  had  heard  the  story  about  the 
crucifixion.     He  in  165  saw  the  death  of  Proteus  who  burned  himself. 

1  Compare  Philo's  Therapeutae  whom  Eusebius  calls  the  early  Christians.     They 
and  their  Arabian  allies  were  the  forerunners  of  the  Bbionites. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        897 

preached  "  Christos  Crucified."  Mitlira  in  the  later  times  was 
regarded  as  a  God  full  of  love. — Lassen,  Ind.  Alt.  II.  831.  2nd 
ed.  See  Galatians,  ii.  20.  Mithra,  however,  was  born  Dec. 
25th  at  Christmas  ;  and  in  a  cave.  So  was  the  Christos. — Jus- 
tin contra  TrypllO,  p.  87.      Kcu  crapKos  dvaorao-iv  yevr;o-ecr$ai   eirurra- 

fxeSa  :  We  know  there  will  be  resurrection  of  the  flesh. — Justin, 
p.  89.     See  Luke,  xxiv.  39. 

The  Historical  Paul  (and  the  Paulinist  writer  probably) 
recognised  the  Jewish  Law  as  binding-  so  far  as  its  morality 
is  concerned,  and,  so  far  as  it  relates  to  Ceremonial  and  Ritual, 
to  let  it  stand  at  least  for  the  Jew-Christians  if  only  out  of  na- 
tional regards  and  for  the  sake  of  custom  to  be  observed  even 
by  the  Jew-Christian.  Paul  summoned  in  Heathenism  a  Chris- 
tianism  to  life,  that  acknowledged  the  moral  law  as  obligatory, 
but  threw  off  the  Ceremonial  and  Ritual  Law  entirely.  Conse- 
quently his  practice  towards  the  Heathenchristians  must  re- 
sult, for  the  Jew-Christians  who  lived  with  the  Heathenchris- 
tians, in  a  depreciation  of  the  Ceremonial  and  Ritual  Law. — 
Daniel  Volter,  Theol.  Tijdschr.  1889.  p.  290 ;  see  Acts,  xxi.  21. 
But  in  all  this  we  see  the  potence  of  the  Jewish  Principle  of 
Life. 

The  Religion  of  Messianism  is,  like  the  theories  of  the 
transjordan  orientals,  the  offspring  of  the  Eastern  rjhilosophy. 
We  first  find  the  Saints  in  possession  of  the  Religion  of  the 
Messiah. — Acts,  ix.  32,  Dan.  vii.  18.  But  the  Duke  of  Somer- 
set tells  us  that  in  the  Jewish  mind  religion  and  philosophy 
were  indissolubly  blended.  The  Hebrew  Scriptures  were  sup- 
posed to  contain  a  vast  scheme  of  recondite  philosophy,  which 
could  be  unfolded  by  learned  men  under  the  assistance  of 
Divine  favor.  Many  allegorical  interpretations  of  the  older 
creed  are  found  in  the  Septuagint  version.  Philo  too  makes 
Scripture  the  foundation  for  meanings  that  never  were  in  it. 
The  Jewish  synagogues  had  departed  to  some  extent  from  the 
literal  meaning  of  the  Hebrew  Scriptures,  as  might  be  con- 
jectured from  the  writings  of  Philo.  The  synagogues  to 
whom  Paul  addressed  his  epistles  must  have  been  imbued 
witli  similar  notions,  otherwise  they  would  have  objected  to 
Paul's  allegorical  exegesis. — Duke  of  Somerset,  Chr.  Theol. 
and  Mod.  Skepticism,  103,  120,  121.  Any  one  who  reads 
Isaiah  in  the  Greek  will  find  it  very  different  from  the  He- 
brew Isaiah.  It  has  been  rewritten  and  has  received  altera- 
57 


898  THE  GHEBEBS  OF  UEBBON. 

tions.  This  implies  another  school  of  thought,  one  to 
which  the  Greek  Jews  were  attached.  Critics  observe  in  the 
Septuagint,  says  the  author  just  quoted,  many  indications  of 
an  endeavor  to  adapt  the  narratives  of  Scripture  to  a  later 
form  of  religious  thought.  Frequent  use  has  been  made  of 
this  version  in  the  New  Testament,  and  the  Evangelists  must 
have  had  a  closer  connection  with  Greek  Jews  than  with 
Hebrews.  Matthew  quotes  the  Septuagint.  The  Pauline 
Epistles  are  in  Greek.  When  the  Gospel  of  Matthew  lashes 
the  Pharisees  so  unmercifully,  it  is  difficult  to  regard  the  Pau- 
line author  as  a  Pharisee  (Acts,  xxiii.  6),  although  there  may 
have  been  among  the  Jewish  population  of  Antioch  a  consider- 
able number  of  Pharisees,  and  very  likely  some  inKilikia,  pos- 
sibly at  Tarsus.  The  explicit  avowal  in  Acts  is  so  far  con- 
firmed in  the  Epistle,  that  he  was  a  Jew.  Acts,  xvi.  1  exhibits 
Jews  in  the  very  heart  of  Asia  Minor. 

The  Clementine  Homilies  are  placed  parallel  to  the  Pauline 
Pastoral  Epistles.  Both  oppose  the  Gn5sis,  both  have  the 
hierarchical  tendency,  both  sprung  from  Rome.  The  Judaism 
that  reigned  in  the  primitive  Roman  Community,  against 
which  the  Apostle's  Epistle  is  directed,  can  point  to  later  im- 
portant documents.  To  them  belong  first  Pastor  Hermae,  then 
our  Homilies,  which  likewise  had  their  origin  inside  the  Ro- 
man Community.  The  Palestine  Ebionites  of  Epiphanius  and 
the  Roman  Ebionites  of  the  Clementine  Homilies  are  merely 
two  different  forms  of  the  same  movement.  It  is  the  Judaism 
which  has  not  merely  already  entirely  given  up  the  circum- 
cision but  has  even  adopted  the  Pauline  Universalism.  The 
movement  to  which  the  Homilies  belong  appears  no  longer 
as  sect,  it  is  the  main  tendency  and  direction  of  the  Roman 
Community,  its  belief  the  belief  of  the  majority,  its  ideas  of 
the  constitution  of  the  Church  the  basis  of  the  constitu- 
tion of  the  Katholic  Church.  Essaism  forms  an  important 
foundation  for  the  hierarchical  ideas  of  the  Clementines.  On 
this  foundation  (the  rock-foundation  of  Matthew,  xvi.  18) 
Ebionism  wished  to  establish  a  Church.  The  pseudoclemen- 
tine  writings  were  to  be  the  sacred  codex  of  this  Church,  and 
the  Homilies  the  Apostle-history  of  the  Pseudo-Church,  and 
the  Constitutions,  with  which  Rothe  compares  it,  the  Collec- 
tion of  Epistles.  The  Church  of  the  Pseudo-Clementines  is 
thus  a  haeretical  antitype  of  the  Katholic  Church.     Baur  held 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        899 

that  their  Churcli-Constitution  was  the  basis  of  the  Katholic 
Church  Constitution  in  whose  formation  they  actually  inter- 
vene.— Uhlhorn,  pp.  15,  1G,  quotes  Baur,  etc.  As  to  Pastor 
Hermae,  the  author  of  "  Antiqua  Mater,"  151,  159  ff,  puts  this 
work  very  early,  in  the  period  before  Christianisin  ( — ib.  p.  97)  : 
Hernias  ignores  the  names  Iesus  and  Christos,  and  speaks 
only  of  '  the  Son  of  God '  (compare  the  Egyptian  Hermes  Tris- 
megistus)  who  is  apparently  in  his  thought  a  glorious  Angel 
of  God. — ibid.  97.  But  this  is  the  idea  that  the  Ebionites  held. 
Nor  is  the  preaching  of  the  Son  of  God  conceived  as  a  Gospel, 
but  as  a  Law. — ibid.  97.  The  Paulinist  (Romans,  i.  3)  and  some 
of  the  Theodotians  considered  his  resurrection  sufficient  evi- 
dence of  the  divine  nature  of  Iesu ;  but  Kerinthus  thought 
that  he  had  not  yet  risen,  but  would  rise  in  the  final  resurrec- 
tion of  the  dead. — Epiphanius,  Haer.  xxviii.  G  ;  Lipsius,  zur 
Quellenkritik,  p.  121.  That  Kerinthus  was  as  late  as  140  we 
have  no  reliable  evidence.  Irenaeus  puts  him  in  the  fifth  place 
after  Simon  Magus.  As  Lipsius,  p.  119,  thinks  Irenaeus  in 
error,  and  as  attempts  have  been  made  to  connect  Keriuthus 
with  a  use  of  the  Gospel  according  to  Matthew,  it  may  be 
safest  to  hold  that  we  know  nothing  reliable  about  him,  ex- 
cept that  he  was  in  Antioch.  The  name  Iesua  (Saviour)  could 
be  used  for  more  than  one  hypothesis,  and  the  error  that  Lip- 
sius found  in  Irenaeus  was  that  "  he  has,  under  the  influence  of 
later  Gnostic  systems,  altered  the  actual  doctrine  of  Kerin- 
thus." There  is  no  doubt  that  the  Churchfathers  indiscrimi- 
nately used  Iesua  for  Christos  and  Christos  for  Iesua ;  but 
Hippolytus  (in  opposition  to  Lipsius)  held  that  Kerinthus  says 
that,  after  the  baptism  by  John,  the  Christos  descended  in  the 
form  of  a  dove  upon  Iesu  !  Here  Hippolytus  exactly  copies 
Irenaeus;  but  where  Irenaeus  writes  (I.  xxvi.) :  "The  Ebion- 
ites do  not  think,  regarding  the  Lord,  the  same  as  Karpokra- 
tes  and  Kerinthus,"  Hippolytus,  vii.  34,  leaves  out  the  negative 
(not),  and  states  that  the  "  Ebionites  relate  the  things  about 
the  Christos  in  the  same  way  as  Karpokrates  and  Kerinthus. 
They  live  according  to  Jewish  customs."  It  certainly  looks 
as  if  Kerinthus  had  been  somewrhat  tampered  with,  and  as  if 
Hippolytus  had,  in  this  matter,  not  helped  either  Irenaeus  or 
Lipsius  much.  Epiphanius  appears  to  be  correct  when  his 
text  reads :  "After  the  Iesu  grew  up  who  was  born  from  the 
seed  of  Ioseph  and   Maria."     Lipsius  suggests   the  reading  : 


900  THE  GHEBERS  OF  HEBRON. 

"  After  the  Cliristos  grew  up."  But  as  the  Christos  (iu  Micah, 
v.  2  ;  psalm,  ii.)  was  supposed  to  have  existed  before  time  itself 
(Prov.  viii.  23-30),  it  is  to  be  presumed  that  neither  Hippoly- 
tus,  Epiphanius,  nor  Lipsius  would  have  ever  dreamed  of 
'  Christ's  coming-  to  man's  age '  if  the  Gospel  according-  to  Mat- 
thew had  not  perverted  their  reason. — Col.  i.  15.  It  is  not  easjr 
to  explain  the  Pauline  total  silence  on  the  birth  of  Iesu,  while 
the  Epistles  vindicate  the  divine  nature  of  Iesu.  An  irrepres- 
sible suspicion  arises  that  either  the  miraculous  nativity  was  a 
later  conception  or  that  the  Pauline  author  did  not  accept  the 
narratives  of  Matthew  and  Luke.  This  is  confirmed  by  Mark 
(who  avoids  the  particulars  given  in  Matthew  and  Luke)  and 
in  a  measure  by  Matthew,  i.  18,  20  ;  iii.  14-17,  where  two  dif- 
fering explanations  are  given  of  the  acquisition  of  the  pneuma 
hagion.  See  Somerset,  Chr.  Theol.  p.  36.  The  Epistle  to  the 
Colossians  is  not  Paulinist,  but  Gnostic,  and  contra  the 
Ebionites.1 — Baur,  Paul,  II.  28-32.  It  was  written  in  order  to 
unite  the  Christian  Church. — Baur,  II.  p.  36. 

The  Clementine  Homilies  oppose  the  gnosis  in  Simon 
Magus,  Markion  and  the  Pauline  author,  and  support  Peter's 
pretensions  to  be  the  rock  on  which  the  Church  is  founded  ; 
therefore  are  posterior  (Homilies,  17,  18)  to  the  Evangelium 
Matthaei,  xvi.  18.  "  For  against  me  that  am  a  firm  rock  and 
foundation  of  the  Ecclesia." — Horn.  xvii.  19.  The  Gospel  being 
late,  after  or  near  the  middle  of  the  Second  Century,  the  Clem- 
entine Homily  must  be  later  still.  And  if  Paul  or  Paulinist  is 
anywhere  referred  to  (Baur,  Paul,  I.  232,  233,  ed.  E.  Zeller ; 
Galatians,  ii.  11  ;  Horn.  xvii.  19)  his  work  must  have  been  late  ; 
for  Justin  Martyr  does  not  mention  him,  and  Irenaeus,  A.D. 
189,  does.  That  the  conflict  referred  to  in  Galatians,  ii.  7, 
8,  11,  12,  occurred  before  the  Gospel  of  Matthew  appeared,2 
that  is,  about  145,  is  clear  from  Matth.  xvi.  18,  xxviii.  19,  be- 
cause we  find  in  that  gospel  Ebionism,  universalism,  Essenism, 
but  no  mention  of   circumcision.     Justin  Martyr,  too,  fights 

1  Colossians,  ii.  11,  is  evidently  hostile  to  Ebionite  circumcision. — Baur,  II.  28,  42. 
The  Epistles  to  Colossians  and  Ephesians  regard  the  Mosaic  Law  as  abolished  by  the 
death  of  the  Christos  :  all  distinction  between  Jews  and  Gentiles  is  abolished. — ibid.  II. 
37.  All  this  is  evidently  part  of  the  latest  possible  form  of  Christianism.  This  is  not 
Paulinism,  it  is  beyond  Paul's  standpoint. — ibid.  38,  39,  41. 

2  There  is  no  external  evidence  of  the  existence  of  the  Epistle  to  the  Galatians  be- 
fore the  middle  of  the  2nd  century. — Antiqua  Mater,  p.  81  ;  quotes  Loman,  in  Theol. 
Tijdschrift,  1882,  1883. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        901 

against  circumcision,  like  the  Paulinist.  The  question  pre- 
viously had  been  "  whether  such  a  Gentile  Christianity  as  the 
Pauline  Christianity  had  now  become  ought  to  be  recognized 
and  tolerated  from  a  Jewish  standpoint." — Baur,  I.  113-117, 
91,  133  ;  Gal.  ii.  11,  12.  There  was  a  strong  difference  between 
the  Pauline  party  and  the  party  of  Circumcision. — Gal.  ii.  2-6, 
8,  14-16  ;  vi.  15.  So  there  must  have  been  a  movement  at 
Antioch,  under  a  leader,  in  opposition  to  a  Petrified  set  of 
Ebionites.  The  Gospel  of  Matthew  keeps  itself  well  with  the 
last,  adheres  to  the  Petrine  element  in  part,  while  not  object- 
ing to  Gentiles  as  converts.  The  Ebionite  feeling  against 
Paulinism  was  very  strong. — Irenaeus,  I.  xxvi.  ;  Baur,  I.  125, 
234 ;  Matthew,  x.  5,  6,  16.  And  the  1st  Cor.  ix.  1  (Have  I  not 
seen  Iesous  our  Lord)  shows  that  the  writer  must  have  read  a 
gospel.  Then  the  Paulinist  must  have  been  a  late  writer, 
perhaps  as  late  as  the  writer  of  the  Gospel  of  Matthew.  He 
claimed  to  be  an  apostle,  which  shows  that  the  Apostolic  sys- 
tem of  the  Gospel  of  Matthew  was  known  to  the  Paulinist 
writer. — 1  Cor.  iii.  22. 

It  seems  to  result,  therefore,  from  all  the  testimony  that 
Messianism  was  treated  differently  by  Hellenists  in  Samaria, 
Antioch  and  Asia  Minor,  from  what  it  was  on  the  Jordan  and 
beyond  the  Jordan.  To  the  North  it  developed  into  a  Paulin- 
ism of  which  we  only  know  its  result  as  stated  in  Galatians 
and  by  Irenaeus,  that  the  Ebionites  regarded  Paul  as  an  apos- 
tate from  the  Jewish  Law  and  denied  his  preachings;  while, 
on  the  other  hand,  the  Gospel  of  Matthew  seems  to  have  been 
produced  with  regard  to  the  Ebionites  and  contrapauline  in 
aspect,  although  adopting  some  of  the  Hellenist  universalism 
and  dropping  the  subject  of  circumcision.  Matthew's  Gospel 
is  consequently  late.  Then  between  the  time  of  Markion  and 
a.d.  180  190  came  in  the  party  disposed  to  compromise  all  dif- 
ferences and  unite  both  sides  to  the  controversy  in  one  Katho- 
lic  Church.  Irenaeus  of  course  represents  this  party,  favoring 
Paulinism.     In  the  meantime  the  Pauline  Epistles  x  had  ap- 

1  Bam  only  admits  four,  from  Romans  to  Galatians.  It  is  doubtful  if  Loman  ad- 
mits any  parts  of  Baur's  4  to  be  genuine.  Antiqna  Mater,  240,  '  can  find  no  proof  of 
Paul's  historic  reality.'  At  all  events,  the  Second  Century  was  a  period  of  considera- 
ble gospel,  with  a  minimum  of  conscience  or  personal  honor  ;  and  the  authors  on  the 
side  of  the  Church  at  that  time  seem  to  have  been  mere  partisans,  like  politicians  in 
countries  where  universal  suffrage  prevails. 

As  to  the  time  when  the  theory  of  there  having  been  "apostles  of  the  Christos" 


902  THE  GHEBERS  OF  HEBRON. 

peared  not  very  long-  before  the  time  of  Irenaeus,  as  represent- 
ing a  few  reminiscences  only  of  the  Northern  side  (the  Hellen- 
ist side)  of  the  dispute.  It  is  not  supposed  that  they  are 
absolutely  from  the  hand  of  Paul,  although  apologetic,  like 
the  Book  of  Acts  ;  and  still  showing  signs  of  the  previous  fray. 
Circumcision  is  nothing. — 1  Cor.  vii.  19.  Matthew's  Gospel 
had  ceased  to  lay  stress  upon  it.  1st  of  Corinthians  ix.  5  is 
late.     So  x.  16. 

There  is  no  doubt  that  Jewish  Messianism  blew  its  most 
prolonged  trumpet  note  after  a.d.  70,  posterior  to  the  legend- 
ary date  of  St.  Paul's  death.1  Jerusalem's  temple  and  city 
were  entirely  destroyed.  There  was  no  great  inducement  to 
live  there  then ;  but  in  time  settlers  returned.  Then  began 
the  most  positive  hopes  of  a  Messiah's  reign  to  come,  resulting 
in  the  rebellion  of  Bar  Cochebah  against  the  Roman  power. 
With  the  Jews  ready  to  spring  to  arms  to  aid  the  insurrection 
of  the  Messiah  they  hoped  for,  there  could  be  no  place  for  a 
Prince  of  Peace.     The  words  '  Render  to  Caesar  what  belongs 

arose  (eypatfiav  oi  a-rrocrToXoi  avrou  tovtov  toG  XpioToO  r\)i.S>v. — Justin  contra  Trypho,  p.  94)  it 
preceded  the  period  at  which  the  Gospel  of  Matthew  appeared  ;  for  Justin's  text  agrees 
with  that  of  "  the  Gospel  according  to  the  Hebrews  "  which  is  supposed  to  be  older 
than  that  of  Matthew. — Supernatural  Religion,  I.  423.  Therefore  these  words  of  Jus- 
tin Martyr  regarding  the  "  apostles  of  the  Christos  "  belong  probably  to  the  years  fol- 
lowing the  death  of  Bar  Cocheba  (135-140)  ;  because  prior  to  the  total  expulsion  of  the 
Jews  from  the  ruins  of  Jerusalem  (by  Hadrian)  the  Matthew  type  of  the  Christian 
theory  of  Messianism  could  not  readily  become  a  success  until  after  Bar  Cocheba's 
claims  to  Messiahship  had  first  been  disposed  of,  supported  as  he  was  by  Rabbi 
Akiba.  It  was  too  early  to  preach  a  deceased  Messiah  when  the  public  wanted  a  living 
one  to  conquer  the  Romans  at  Bettar.  The  Messianists  were  in  Phoenicia,  Cyprus, 
and  Antioch,  at  first  preaching  only  to  Jews,  later  to  Greeks. — Acts,  xi.  19-21 ;  Rom. 
i.  7,  16 ;  Acts,  xiv.  19,  21,  22 ;  xv.  1,  5.  The  hope  of  Israel,  the  salvation  of  the  Mes- 
siah, had  spread  to  the  Gentiles.  The  Legend,  in  Clemens  Al.  II.  1.  p.  148  D,  that 
Matthew  led  an  ascetic  life,  ate  no  flesh,  but  only  seeds,  fruits,  and  vegetables,  points 
directly  to  the  Baptist  Iessaeans  (Nazori)  from  whose  sect  Matthew,  iii.  13,  16,  ex- 
pressly derives  the  Messiah. — Bleek,  p.  91.  The  Nikolaitans  and  their  successor  Ke- 
rinthus  must  have  been  busy  from  the  beginning  of  the  2nd  century  in  their  work  of 
exalting  the  new  religion  over  Judaism. — Antiqua  Mater,  216.  Irenaeus,  however, 
says  that  the  Nikolaitans  were  multo  prius,  long  prior,  to  the  labors  of  Kerinthus. — 
lien.,  III.  xi. 

1  The  Christian  legend  puts  the  death  of  St.  Paul  at  about  a.d.  65.  Subtracting 
31  years  from  65  leaves  34  years  (that  is,  3  years  from  a.d.  31)  for  Christianism  to  de- 
velop out  of  Nazorian  Iessaeanism  in  the  face  of  the  opposition  of  the  Pharisee  party  ; 
for  the  Pauline  Epistles  to  be  written ;  and  the  advance  from  Antioch  and  Beroea  to 
Ephesus,  Corinth  and  Rome  of  Hellenist  Messianism.  All  this,  before  Jewish  Messian- 
ism had  fairly  come  to  the  front  in  the  year  70.  Just  imagine  that  the  Ebionites,  St. 
Paul  and  the  Gospel  of  Matthew  should  have  practically  abandoned  circumcision  before 
a.d.  135.     It  does  not  look  true  on  its  face. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        903 

to  him  '  would  have  been  out  of  place  at  that  time,  as  Rabbi 
Akiba  declared  Bar  Cochebah  the  long-  awaited  Messiah.  Ac- 
cording to  Dion  Cassius  580,000  Jews  (?)  were  massacred  by 
the  Romans,  without  counting-  the  people  sold  into  slavery, 
and  all  Judaea  was  almost  turned  into  a  desert.  It  was  a  great 
factor  removed  from  the  scene.  Then  Syria  rejoiced  over  the 
mighty  that  were  fallen,  and  made  out  the  God  of  the  Jews  to 
have  been  only  the  nation's  Angel.  Up  to  this  period  what 
space  was  there  for  anything  but  simply  Jewish  Messianism  '? 
Until  that  ceased  to  be  an  active  factor,  what  earthly  chance 
was  there  1  for  a  different  Messianism,  based  on  the  first,  to 
come  forward  ?  There  was  no  room  for  the  Paulinist  writer 
prior  to  Christianism,  nor  was  there  an  opportunity  for  Chris- 
tianism  to  come  to  the  light  of  day  except  through  the  matrix 
of  Jewish  Messianism.  Nor  before  the  great  destruction  of 
the  Jews  was  there  a  chance  that  the  '  Gospel  according  to 
Matthew ' 2  would  have  taken  sides  with  Caesar   or  ventured, 

1  Unless  in  Antioch  possibly,  or  across  the  Jordan  in  Peraea.  A  messianism  based 
on  the  Christos  (asarkos)  may  have  perhaps  existed  beyond  the  Jordan  (See  Matthew, 
iii.  2,  3,  4)  quite  early.  But  the  pseudo-Pauline  Messianism  is  based  on  the  Cruci- 
fixion !  There  may,  however,  have  been  an  early  Hellenist  Messianism  allied  to  a  trans- 
jordan  belief  in  Mithra.—  Rev.  xix.  11-14.  Where  did  the  Messianism  of  the  Churches 
of  Ephesus,  Smyrna,  Thuateira,  Pergamos,  Sardes,  Philadelphia  and  Laodikea  come 
from  if  not  from  Antioch  !  And  yet  the  revelation  is  from  the  Sabian  Sun  (Mithra) 
"  who  rolls  around  the  Wandering  Stars,"  "walking  in  the  midst  of  the  Seven." — Rev. 
ii.  1 ;  Claudian,  de  Laude  Stilichon,  I.  59.  This  is  Sabian,  even  as  the  first  day  of  the 
week  is  Sabian,  and  as  the  Sacred  Candlestick  with  7  lamps  in  the  Jewish  holy  of  holies 
is  Sabian. — 2  Kings,  xxiii.  5.  You  will  find  no  Crucifixion  of  the  Chaldaean  God  of  the 
7  rays  mentioned  in  the  Apokalypse,  nor  of  the  Christos  (not  even  in  Rev.  xi.  8.  for 
Rome  is  not  the  spot  where  the  Crucifixion  took  place,  according  to  the  Four  Evange- 
lists), nor  of  the  Logos.  But  the  reference  to  the  Desert  (Rev.  xii.  6)  marks  the  very 
slight,  connection  with  the  Nazarenes  and  Ebionites  "  in  the  place  prepared  by  God  "  for 
those  sects.  Now  the  directions  to  be  observed  by  the  Ebionites  (as  Epiphanius  gives 
them)  are  found  in  material  points  to  be  identical  with  similar  requirements  in  the 
Clementine  Homities. — Baur,  I.  150;  Clem.  Horn.  vii.  4,  8.  The  Paul  of  history  be- 
[onged  to  the  class  of  those  that  held  to  the  promises  of  the  Jewish  Sibyl  and  belonged 
to  the  standpoint  of  the  Hystaspes-book. — Loman,  p.  78  ;  Clemens  Al.  Strom,  vi.  5. 
The  Clementines  came  later. — ib.  78.  It  is  clear  to  Dr.  Loman  that  the  opposition  of 
the  N'a/.orenes  and  Ebionites  was  not  to  the  historical  Paulus  but  to  the  Paul  of  the 
New  Testament  canon,  because,  too,  the  last  appeared  first  when  Christianism  had  left 
its  original  Ebionite  standpoint  and  put  its  new  gnosis  in  the  mouth  of  either  the  last 
called  apostle  Paulus  or  of  John  who  survived  all  the  others. — Loman,  68,  79.  Loman, 
p.  77,  speaks  of  the  Christian  communities  of  the  Diaspora.  If  the  Diaspora  h<'<\  its 
Messianists,  a  Paul  could  turn  up  at  Antioch  or  Tarsus,  or  elsewhere. 

2  The  Gospel  of  Matthew  shows  a  consciousness  of  the  fact  that  Jerusalem  has  been 
destroyed.  It  knows  the  fact  as  well  as  Justin's  Dialogue  does. — Matth.  xxvi.  61,  xxvii. 
40.     The  destruction  of  the  city  and  temple  were  accomplished  at  the  same  time.    More 


904  THE   GHEBERS  OF  HEBRON. 

under  the  protection  of  the  Nazoria,  Ebionites,  and  Baptists, 
to  attack  the  Pharisee  party.  It  was  partly  a  Transjordan  in- 
spiration! Jerusalem  was  merely  a  name.  No  Jew  could 
enter  Hadrian's  City  on  pain  of  death.  If  a  Christian  Mes- 
sianism  starting  from  Antioch  between  a.d.  138  and  147  made 
converts  among-  both  Jews  and  Hellenists,  remember  that 
Eome  in  felling-  the  cedars  of  Palestine  had  cleared  a  space 
for  Christianism  to  put  forth  under  Sabian  aspects.  Under 
such  circumstances  any  Paul  resembling  the  Paulus  of  Gala- 
tians  might  have  had  a  motive  for  visiting  Arabia  and  Damas- 
kus,  but  if  he  had  ventured  to  go  into  Aelia  Capitolina  (Jeru- 
salem) the  circumcision  that  he  bore  as  a  sign  of  Judaism 
would  have  put  his  neck  in  danger— with  the  further  risk  that 

than  this,  it  betrays  a  knowledge,  in  Matthew  xxiv.  15,  of  the  temple  of  Jupiter  Capi- 
tolinus  which  Hadrian  built  in  Jerusalem  on  the  place  of  the  Jewish  sanctuary,  after 
the  destruction  of  Bar  Cocheba's  forces  in  135.  Therefore  it  is  not  strange  if  the  author 
of  'Supernatural  Religion'  dates  '  the  Gospel  according  to  Matthew  '  at  least  15  years 
after  the  fall  of  Bettar.  Neither  in  Matthew's  Gospel  nor  in  the  Clementine  Homilies 
is  there  the  least  question  of  circumcision.  This  shows  that  Matthew  wrote  after  150, 
and  that  the  Clementine  Homilies  are  still  later,  since  they  quote  him.  '  Doubtless 
this  rejection  of  circumcision  had  its  ground  in  the  conviction  that  the  Gentiles  could 
never  be  won  over  by  any  other  means.'— Baur,  I.  145.  But  Loman  denies  the  genuine- 
ness of  the  Pauline  Chief  Epistles  (Romans,  Corinthians,  Galatians).— Theol.  Tijd- 
schrift,  1886,  p.  49.  No  direct  traces  of  the  existence  of  '  Galatians'  until  in  the  time 
following  Justin  Martyr.— ibid.  p.  58.  Loman  seems  to  recognize  the  historical  person, 
Paul,  bu°t  not  the  epistles  that  bear  his  name.-ib.  p.  75,  70,  78,  80.  How  improbable 
it  is  that  we  should  possess  in  the  Epistle  to  the  Galatians  the  oldest  monument  of  the 
Christian  literature  !-Loman,  Quaestiones  Paulinae,  18S6,  pp.  44,  46,  49,  58.  The 
opposition  of  the  Nazarenes  and  Ebionites  was  not  to  the  Paul  of  history,  but  to  the 
Paul  of  the  canon.—  ib.  p.  68.  Because  Matthew,  x.  5,  6,  is  inevitably  Ebionite,  and 
because  the  Ebionites,  according  to  Irenaeus,  used  only  the  Gospel  according  to  Mat- 
thew, they  rejected  the  '  Canonical  Epistles  '  on  the  ground  that  they  showed  apostacy 
from' the  Mosaic  Law.  Loman,  Quaestiones  Paulinae,  p.  60,  confirms  this  view  of  the 
passage  Irenaeus,  I.  xxvi.  This  is  no  more  than  might  have  been  expected  from  the 
Ebionite  point  of  view.  But  they  felt  no  opposition  to  the  historical  Paul  in  the  Acts. 
The  historical  Paul  has  more  resemblance  to  the  Paul  of  '  Acts '  than  to  him  of  the 
Epistles. -Loman,  61.  Loman,  p.  62,  cleverly  clears  away  the  fog  that  Irenaeus  has 
left  around  the  great  name  of  Paul.  The  Paul  of  Clemens,  Strom,  vi.  5,  seems  to  have 
been  Jew-Christian  (-Loman,  p.  78)  but  the  Pauline  Epistles  a  new  cargo  shipped 
under  the  old  flag— ibid.  p.  79,  SI,  85,  86,  87,  89. 

Clemens  Alexandrinus,  192-217,  quotes  from  the  Kerugma  Petrou  some  words  that 
appear  to  connect  the  mind  of  Paul  with  the  standpoint  of  the  Sibyl.  This  connection 
is  not  improbable.  See  Loman,  75,  76,  77,  78.  For  the  genuine  Paul  was  more  likely 
to  have  lived  at  an  early  period  when  Christianism  was  first  known  to  the  Hellenists  at 
Antioch,  than  afterwards  during  the  contests  with  the  Ebionites  over  circumcision. 
"Inter  arma  "  the  Sibyl  and  Hystaspes  would  soon  cease  to  be  authorities.  But  Mes- 
sianism  was  as  ancient  as  certain  Old  Testament  verses  and  had  not  ceased  to  exert  an 
influence  of  some  sort  from  the  commencement  of  the  second  century  of  our  era.— 
Loman,  85. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        905 

the  Peter,  James,  and  John  he  was  looking:  for  ( — Galatians,  i. 
ii.)  had  hardly  yet  been  thought  of,  for  Matthew,  xvi.  18,  xiv. 
28,  xxvi.  33,  35,  73  and  Acts,  xv.  7  had  not  yet  been  written. 
The  status  of  Messianism  is  seen  in  Matthew,  v.  17,  x.  5,  6 ;  for 
salvation  had  its  basis  and  its  hope  from  Jewish  Messianism 
( — John,  iv.  22.  See  Acts,  xvi.  17  ;  Romans,  ii.  10)  which  was 
carried  to  Arabia,  Edessa  and  Greece  by  the  Diaspora,  until  at 
last  the  Ecclesia  produced  the  Gospels  in  affirmation  of  its 
apostolic  claims. 

If  we  compare  the  Old  Persian  Ahuramazda  and  Angromai- 
nyus,  Plutarch's  Oromazes  and  Areimanios,  with  Maui's  Good 
God  and  Evil  Demon,  the  Good  Deity  (the  Logos)  of  Julian 
(the  Chrestos  of  the  Philopatris,  17)  and  the  Egyptian  Typhon, 
with  the  Christos  Logos  and  the  Satan  of  the  Apokalypse,  or 
the  Good  Father  and  the  Diabolos  of  Matthew,  we  find  always 
the  same  contrast  of  Christ  with  the  Evil  Principle ;  so  that 
Lucian's  idea  (in  175-180)  that  the  man  of  the  Christian  Relig- 
ion  was  great  because  he  had  introduced  a  new  mystery  is 
substantially  true.  The  idea  is  taken  from  the  Oriental  Mys- 
teries and  Rev.  xii.,  xviii.,  xix.  ;  and  the  Lamb  in  Aries  (Rev.  v. 
6,  xiv.  10,  xviii.  13)  comes  as  freshly  to  us  in  the  morning  of 
doctrine1  as  Julian's  Sun  in  Aries  (Jul.  Orat.  iv.  132,  133,  135 

toV 'AttoXWu  a-vveSpevuvra  Tw-^ew;  v.  167-1G9,  173)  for  the  King  Adoil 

(Attis)  enters  the  sign  Aries  in  the  Little  Mysteries  at  the  be- 
ginning of  Spring  :  "  to  the  very  Earn  himself  they  declare  the 
Little  Mysteries." — Jul.  p.  173.  Here  we  see  the  very  Lamb 
of  the  Apokalypse,  returned  from  Darkness  to  Light,  as  the 
Lamb  of  Aries  in  the  March  festival,  the  Christos  of  the  Jew- 
ish Diaspora. — Rev.  xix.  11.    Lucian  shows  that  the  Christians 

1  The  method  of  teaching  was  by  sacred  allegories,  the  morals  recommended  by  the 
DidachS,  Essene  doctrines  and  parables.  It  looks  very  much  as  if  Matthew  and  perhaps 
Luke  (from  Beroea  or  Antioch,  or  lower  south  in  Palestine,  or  Galilee)  had  used  Jor- 
dan sources  and  Transjordan  virtues  in  connection  with  the  wider  scope  of  the  Helle- 
nist Diaspora  ;  and  it  would  seem  as  if  Lucian  had  seen  something  in  a  Gospel  that  led 
him  to  express  the  thought  that  a  great  man  "  had  introduced  this  new  mystery  into 
human  life  !  " 

Only  one  writing  among  the  Evangelical  scriptures  among  the  Ebionites  and  Xazo- 
ria  had  authority  in  the  church,  namely  the  Evangel  written  in  Aramaic  which  they 
attributed  to  Matthew,  and  which  was  called  Evangel  according  to  the  Hebrews,  because 
it  was  in  use  among  the  Hebrew  Christians. — Bleek,  p.  97.  The  ancient  claim  was  that 
the  Evangel  came  first  from  the  Hebrews.  But  what  was  it?  See  Daniel,  and  per- 
haps Justin  Martyr.  Our  Greek  Matthew  leans  towards  the  Children  of  Israel. — v.  17, 
18,  x.  5,  6.  It  is  plainly  Ebionite.  As  Baptists,  they  were  the  Nazarenes. — See  Mat- 
thew, iii.  4. 


906  THE  GHEBERS  OF  HEBRON. 

in  the  East  about  165  were  great  fools  and  easily  humbugged 
by  Peregrinus.     Their  simplicity  was  no  great  blessing.    Now 
the  reading  of  the  Septuagint  Greek  (according  to  Bleek,  Einl. 
p.  65)  was  calculated  to  produce  the  very  Hebraisms  and  Ara- 
mean  idioms  observable  in  Matthew's  Gospel ;  and  Bleek  says 
that  these  peculiarities  are  found  in  the  Septuagint  Greek 
text.     Consequently  this  affords  a  hint  in  what  direction  to 
look  for  the  residence  of  the  author  of  the  Gospel  according  to 
Matthew.     The  Diaspora  read  the  Septuagint  Version  rather 
than  the  dead  language  of  the  Hebrew  Bible. — Bleek,  65-67, 
77-81  ff.     Consequently  we  seem  to  have  traced  the  origin  of 
the  Gospels  to  the  Diaspora,  the  dispersed  Jews  who  in  An- 
tioch,  Asia,  or  Egypt  read  the  Septuagint  Greek  Bible.     This 
is  an  important  point.     For  the  Church  in  Lucian's  time  and 
later  was   more   likely  to   affiliate  with  the  Greek  Diaspora 
(the  people  whose  minds  were  prepared  for  a  change)  than 
with  the  Mosaicised  Nazorenes  and   Ebionites  that  adhered 
stiffly  to  the  Jewish  Law.     It  might  suit  Luke  and  Matthew 
to  find  doctrine,  illustrations  and  parables,  on  the  Jordan  or  be- 
yond it ;  but  when  it  came  to  the  daily  practices,  customs,  and 
usages,  these  were  hard  to  uproot,  and  the  views  of  the  north- 
ern Diaspora  in  Asia  and  Antioch  were  more  palatable  to  the 
Greek  and  Boman  Ecclesiasts  than   the  views  of  the  Ebio- 
nites, Nazorenes  and  Essaians.— Bleek,  91,  96,   97.     The  Paul 
of  the  first  4  Epistles  is  undoubtedly  from  the  Diaspora  ;  but 
Matthew  is  so  essentially  Essene,  Ebionite  and  Mosaicist,  that, 
if  there  is  any  difference  in  date  between  Paul's  first  4  Epistles 
and  the  Gospel  according  to  Matthew,  Matthew  would  appear 
to  be  the  earliest  (v.  17,  18;  x.  5,  6)  ;  except  that  xxii.,  xxiv., 
xxiv.  48,  and  xxviii.  19  seem  subsequent  to  v.  17 ;  and  xxviii. 
19  is  Paulinist  enough.     The  Jew-Greek  includes,  with  the 
language   of  the  New  Testament,  that  of  the   Septuagint.— 
Bloek,  pp.  79,  81.     The  language,  then,  leads  us  to  the  Dias- 
pora as  the   source  of   Christian  Messianism.     Which  is  the 
source  of  our  Gospels  of  Luke  and  Matthew  ?     Is  it  the  Nor- 
thern Diaspora  around  Antioch,  or  the  Alexandrian  Diaspora 
in  Egypt  ?     The  obvious  derivation  of  the  Gospels  from  the 
Jordan  Nazoria,  coupled  with  the  movement  of  the  Ebionites  to 
Beroia  (mentioned  by  Epiphanius)  point  towards  Beroea  and 
Antioch.    The  Diaspora  read  the  Septuagint  in  Hebraised  and 
Arameanised  Greek.     Although  Lucian  is  a  witness  to  the  fact 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        907 

that  the  Crucifixion-legend  was  known  in  165  or  about  that 
time,  yet  the  Revelation  of  John,  written  in  the  time  of  the 
Saints  and  before  Barcocheba  and  Rabbi  Akiba  were  destroyed, 
shows  that  the  Crucifixion  narrative  in  Luke  and  Matthew  was 
not  then  published,  but  that  its  Christianism  acknowledged 
the  Sux,  the  Aries-Lamb,  and  the  Christos  (according  to  Elxai 
in  98)  and  knew  nothing  at  all  of  Matthew's  Evangel  except 
the  expected  Coming  of  the  Christos, — agreeing  with  Daniel, 
Henoch,  the  Sibyl,  and  4th  Esdras  (after  100).  But  the  bring- 
ing in  the  Logos  on  the  "White  Horse  to  destroy  Babylonish- 
Rome  (Rev.  xvii.  18)  on  lier  seven  hills,  the  expectation  of  aid 
from  beyond  the  Euphrates,  the  use  of  the  expressions  Lamb 
and  Christos  in  the  original  form  of  the  Apokalypse,  and  the 
absence  of  all  connection  with  the  Gospel  account  point  to  the 
period  130-132,  under  Hadrian.  Messianism,  no  matter  what 
its  antecedents  had  been,  was  located  by  the  War  in  Galilee, 
around  Jerusalem,  and  the  Jordan  country.  Therefore  the 
scene  of  Messianist  manifestation  is  laid  there,  confined  to 
those  districts  in  the  Gospel.  But  the  Diaspora  was  divided 
according  to  location.  Messianism  had  its  more  recent  source 
along  the  hill  country  and  in  Galilee  ;  the  narrative  had  to  be 
confined  therefore  to  the  country  where  Messianist  hopes  had 
their  source  ;  and  the  moral  teaching  was  dominated  by  the 
doctrine  of  spirit  and  matter  in  the  form  that  it  took  on  among 
the  Essaians,  Iessaians,  Baptists,  Nazoria,  and  Ebionites,  for 
of  such  was  the  Kingdom  of  the  heavens.  Hence  we  have  the 
third,  fourth,  and  fifth  chapters  of  Matthew,  hence  the  adher- 
ing to  the  Law  of  Moses.— Matth.  v.  17,  18  ;  x.  5,  6.  But  while 
the  Northern  Diaspora  around  Antioch  was  not  disinclined 
toward  Messianism  and  Christianism,  it  was  not  at  all  disposed 
to  accept  the  Jewish  Law,  the  Essene  rigorism,  or  Ebionism. 
"When  the  Christianism  included  the  Greek  as  well  as  the  Is- 
raelite, heed  had  to  be  given  to  Greek  feelings  and  wishes.  In 
the  spread  of  Messianism  among  the  Diaspora  the  conflict  be- 
tween the  Hellenist  and  the  Law  exhibited  itself,  as  the  Gala- 
tians-Epistle  shows.  The  Roman  Church  had  to  side  with  the 
Greek,  at  the  same  time  that  it  tried  to  hold  on  to  the  Ebio- 
nite  and  the  Jordan.  Writing  from  the  Jewish  War  and  Jose- 
phus,  the  Ecclesia  could  not  cut  the  Galilean  and  transjordan 
basis  from  under  itself,  for  then  it  would  have  nothing  where- 
with to  confirm  and  testify  to  the  appearance  of  the  Messiah 


90S  THE   GHEBERS  OF  HEBRON. 

whom  it  preached.  To  sustain  its  pretensions  to  have  had  a 
Messiah  it  was  obliged  to  appear  to  maintain  the  rigor  of  the 
Jewish  Law  and  the  doctrine  that  the  flesh  wars  against  the 
spirit.  Take  these  away,  and  what  else  in  the  shape  of  doctrine 
was  left  for  the  Messiah  to  preach.  To  preach  an  acceptable 
doctrine  the  people  had  got  to  be  told  something  that  they 
were  used  to,  something  which  agreed  with  previous  prejudices, 
something  that  they  knew  before  and  were  prepared  to  receive. 
But  this  does  not  detract  from  the  ability  exhibited  in  said 
Gospel  of  Matthew,  while  Bleek  (EM.,  108,  109.  287)  considers 
the  Canonical  Matthew  the  source  of  the  '  Gospel  according  to 
the  Hebrews,'  and  the  latter  an  Aramean  Ueberarbeitung  (al- 
teration or  retouching)  of  the  former.  If  the  necessities  of  the 
Ecclesia  required  the  composition  of  an  Evangel  in  Greek,  it 
would  be  a  furtherance  of  the  plan  if  an  Aramean  Gospel  were 
produced  substantially  a  repetition  of  the  Greek  Gospel.  In 
fact  the  Greek  Gospels  so  thoroughly  base  themselves  on  Jor- 
dan Religion  that  a  Hebrew  or  Aramean  Gospel  was  an  abso- 
lute necessity  as  a  guaranty  of  the  Greek  Synoptics.  So  that 
there  is  reason  to  think  there  must  have  been  an  Aramean  Gos- 
pel even  if  they  had  to  make  one  on  the  basis  that  the  Greek 
Gospel  of  Matthew  supplied.  The  very  amount  of  supernatu- 
ralism  in  the  Greek  Gospel  affects  its  credibility  and  awakens 
suspicion,  as  if  the  narrative  was  put  forth  to  build  up  or  sus- 
tain a  Church.  Bleek,  287,  thinks  it  not  unlikely  that  the  first 
Aramean  reviser  (Bearbeiter)  gave  to  the  Aramean  text  of  the 
'  Gospel  according  to  Matthew  '  the  appearance  of  its  being  an 
Apostolic  work  of  Matthew  himself,  in  order  to  claim  for  it  a 
higher  authority.  He  regards  it  as  probable  that  the  idea  of 
an  Apostolic  origin  was  transferred  from  the  Aramean  text  to 
the  Greek. — ib.  107,  287.  It  might  thus  happen  that  both  Gos- 
pels (the  Greek  Matthew  and  the  Aramean  text)  were  attrib- 
uted to  the  Apostle  Matthew. — ib.  288.  This  view  suits  ex- 
actly the  proposition  that  Matthew's  Gospel  was  a  late  work 
in  the  2nd  half  of  the  Second  Century  made  for  the  benefit  of 
the  Church.— See  Matth.  xvi.  18,  "  On  this  Peter1  I  will  build 
my  Church^ 

That  the  idea  in  Daniel  vii.  13, 14,  suffered  no  diminution 
in  the  first  century  the  Malka  Messiacha  of  the  Sohar  abun- 
dantly testifies,  and  the  fall  of  Jerusalem  before  the  arms  of 

1  Petra  =  rock. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        909 

Titus  strengthened  the  conviction  of  the  Messiah's  Coming 
clown  to  131-132  ;  at  all  events,  we  still  find  it  in  4th  Esdras,  in 
Bev.  xx.  4, 11-13,  in  Matthew,  xiii.  40,  41,  xxiv.  2,  4  ft'.1  This  is 
the  Eeign  with  Christ  on  earth.  It  is  purely  Jewish !  It  is 
Jewish  in  the  Apokalypse,  but  Diasporan  in  Matthew.  The 
idea  of  the  Beign  of  the  Messiah  on  earth  recedes  before  that 
of  his  future  Kingdom  after  the  End  of  the  world.  Also  the 
Messiah  must  die  with  this  whole  '  Age  '  (Worldera),  in  order 
that  the  imperishable  world  be  created. — Hilgenfeld,  Jiid. 
Apok.  p.  15.  See  Dan.  ix.  26,  and  the  Jewish  Sibyl  in  the  2nd 
century  before  our  era,  according  to  Hilgenfeld,  p.  13.  The 
Ecclesia  has  used  the  Jewish  standpoint,  as  it  stood  up  to  135, 
and  Matthew  afterwards,  like  Luke,  follows  with  Narrative, 
Parables,  Iesua,  the  Crucifixion,  and  the  Eock  of  the  Church. 
But  what  stabs  in  the  side  of  Judaism  Luke,  x.  33-37  and  Mat- 
thew, x.  5,  23  inflict,  when  the  Son  of  the  Man  is  expected  to 
come  again  to  the  Ecclesia  !  The  idea  of  the  Conflagration  of 
the  world  underlies  this  whole  period.  The  Apokalypse  has 
the  Judgment  at  the  End ;  and  Philo  mentions  the  Conflagra- 
tio  mundi  in  the  early  part  of  the  1st  century.  Behold  how 
much  material  ready  to  their  hand  the  Jews  furnished  to  the 
Chvirch  !  Messianism  and  fire  go  together. — Bev.  xix.  20,  xx. 
10  ff ;  Matth.  iii.  11,  12  ;  xiii.  41,  42  ;  Bev.  xix.  12. 

According  to  the  Confession  of  B.  Iahosa  (ante  xiv.  secula 
defuncti),  B.  Iahosa  ben  Loi  found  Elias  standing  at  the  en- 
trance of  the  cave  of  B.  Simeon  ben  Iochai  (who  together  with 
the  son  in  12  years  is  related  to  have  there  remained  concealed 
through  fear  of  the  Emperor  Adrian,  and  to  have  written  at 
that  time  the  books  Sohar  and  Siphri),  asks  Elias  when  the 
Messiah  will  come!  The  reply  is,  Go,  ask  himself.  Where 
then  is  he  ?  He  sits  at  the  gate  of  Borne  !  And  what  distin- 
guishes him  (from  others)  ?  He  sits  among  the  Poor  burdened 
with  diseases ;  all  the  others  are  undoing  and  tying  up  their 
bandages,  but  himself  (handles)  one  bandage  after  another  in 
turn,  saying  (to  himself)  '  perhaps  I  shall  be  called,  nor  will  I 
delay  ! '  Then  he  goes  to  Christ,  saluting  him  with  the  words  : 
Pax  super  te  (Salom  olik),  Peace  upon  thee,  my  Master!  Who 
replied,  Peace  also  upon  thee,  Son  of  Loi !  He  asked  the  Mes- 
siah, when  shall  come  the  Lord?  The  Messiah  answers,  To- 
day ! — W.  Schickard,  Jus  Begium  Hebr.  Leipsic.  1674.  p.  474. 

1  Luke,  xxi.  9. 


910  THE  GHEBERS  OF  HEBRON. 

See  Isaiah,  liii.  3-8,  10,  12.  Thus  in  the  third  century  after 
Christ  we  have  the  leg-end  of  the  Messiah  sitting-  at  the  Gate  of 
Rome.  I  am  thy  Saviour  (Mosia)  and  Redeemer. — Isa.  xlix.  26. 
The  Messiah  will  first  reveal  himself  in  Galilee  and  a  Star  in 
the  East  will  become  visible.— The  Sohar,  fol.  74.  col.  293.  The 
Jews  never  copied  from  the  Gospels  ;  therefore  a  passage  like 
this  in  the  Sohar  is  older  than  the  '  Star  in  the  East '  in  Mat- 
thew, ii.  2.  Simeon  ben  Iochai  lived  in  the  first  quarter  of  the 
2nd  century.  "  Look  for  your  Shepherd  ...  in  the  End  of  the 
World."  This  is  the  Messiah  reserved  for  the  End  ! — Esdras, 
IV.  xii.  32.  It  is  obvious  that  what  Elxai  called  Messiah,  and 
Saturninus  called  Salvator  (Saviour)  Unborn  and  Incorporeal, 
is  the  same  vision  of  a  man  (visus  homo)  that  was  to  come  in 
the  End  of  the  world. — Luke,  iv.  30 ;  Matth.  xiii.  40 ;  Rev.  xx. 
12 ;  xxii.  7.  Elxai  said  that  he  was  a  figure  manlike  but  not 
seen  ;  Saturninus  said  that  having  no  body  he  appeared  to  be  a 
man.  There  must  have  been  a  Church  already  formed  upon 
the  Gospels,  before  there  could  be  any  schism. — 1  Cor.  iii.  4 ; 
Origen,  vi.  in  Matthaeum ;  II.  p.  39.  The  1st  Cor.  i.  24,  xii.  13, 
must  then  have  been  quite  late. — 1  Cor.  xiv.  33 ;  xv.  3-6 ;  xvi. 
1,  5-7.  The  close  of  this  Epistle  has  the  word  Adelphoi  just 
as  Matthew,  xxviii.  10,  has  "  tois  Adelphois."  Origen,  II.  pp. 
40,  50  has  the  same  word  '  fratres,  in  hoc  mundo,'  brethren  in 
the  faith.  The  Church  evidently  was  fully  formed  when  Mat- 
thew, Paul,  and  Origen  wrote.  The  function  of  a  Church  (one 
that  preaches)  was  to  inculcate  opinions  without  reflection  or 
thought. 

"  There  were  others,  too,  receiving  Iesus  and  therefore 
boasting  that  they  were  Christians,  but  still  keeping  the  Law 
and  living  in  the  customs  of  the  Jews,  to  wit,  Ebionites  of  both 
kinds  whether  confessing  with  us  Iesus  born  of  a  virgin,  or 
not  so,  but  born  like  other  men.  What  has  that  to  do  with  the 
Ecclesia  which  Celsus  denotes  by  the  name  of  the  commoner 
sort  (vulgus)?  He  also  mentions  I  know  not  what  Sibylists, 
perhaps  because  he  had  heard  from  some  that  those  who  think 
the  Sibyl  a  prophetess  are  disapproved,  and  are  marked  by 
the  name  Sibylists." — Origen,  II.  p.  489.  Paris.  1619.  contra 
Cels.  v.  Origen  dodges  the  point !  For  the  Third  Sibyl  was, 
after  Daniel,  the  earliest  Messianist  book,  prophesying  that 
God  would  send  from  the  sun  a  King !  This  was  too  much  in 
Elxai's  style  to  please  the  later  Churchfathers,  and  the  name 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        911 

Sibylists  was  early  given  to  the  Messianists  or  to  such  as  put 
faith  in  the  Sibyl's  prophesy  of  the  Coming-  Messiah.  The 
Apokalypse  and  others  adhered  to  the  expectation  of  a  Com- 
ing Messiah  to  judge  the  world.  These  Sibylists  of  course 
were  no  longer  in  vogue  when  the  Ecclesia  had  advanced  so 
far  as  to  put  out  the  able  treatises  of  Luke  and  Matthew,  which 
exhibit  a  great  deal  of  talent  in  handling  the  same  status  that 
Rome  had  brought  about,  which  the  author  of  the  third  Sibyl 
knew,  and  which  angered  the  author  of  the  Apokalypse  to  the 
last  degree.  The  Sibylists  were  Jewish  Messianists  .like  John 
of  the  Revelation.  When  Tacitus  (112-115)  speaks  of  Chris- 
tian! he  means  Messianists,  who  looked  for  a  Messiah.  So 
Suetonius  says  that  the  Christiani  (i.e.  Messianists)  were  se- 
verely punished  in  the  time  of  Nero.  There  was  a  false  Mes- 
siah in  Judaea  in  60-63,  and  another  in  a.d.  45. — Jahn,  368,  374. 
These  like  those  mentioned  by  Josephus  were  merely  political 
adventurers,  not  the  subsequent  Christians  of  a.d.  150-160. 
The  followers  of  Judas  the  Galilean  and  the  Jews  of  a.d.  64,  65, 
may  possibly  have  been  troublesome  Messianists,  but  not 
Christians.  It  was  easy  to  translate  the  word  Messiah  by  the 
Greek  word  Christos  (Anointed),  but  Messianists  in  the  first 
century  cannot  be  correctly  described  by  the  word  Christians, 
as  it  was  employed  in  a.d.  170 ;  for  the  Messianists  could  and 
did  follow  false  Messiahs,  while  the  later  Christians  of  170  were 
followers  of  Iesus,  called  Nazarenes.  There  is  a  distinction 
between  Baptists  or  Nazarenes  and  Messianists  or  Robber 
Messiahs.  Neither  Pliny  nor  Tacitus  could  have  made  a  dis- 
tinction between  Jewish  believers  in  a  Messiah  and  those  who 
held  that  Iesus  was  the  Messiah.  Pliny's  letter  is  entirely  un- 
attested, and,  like  other  suspicious  circumstances,  may  be  a 
pious  fraud  of  early  date.  That  there  were  Messianists  from 
112  to  135  we  can  learn  from  the  fate  of  Barcochebah ;  but 
these  were  Jews  not  Christians  in  the  later  sense  of  the  word, 
they  were  Messianists  in  the  sense  of  the  immortal  Judas  and 
John's  Revelation.  From  135  to  150  or  160  is  fifteen  and  twenty 
five  years  ;  and  in  that  time  many  changes  could  occur,  par- 
ticularly entire  submission  to  Caesar!  Matthew  has  it,  but 
the  Apokalypse  is  full  of  the  Destruction  of  Rome !  So  that 
Jewish  Messianism  was  one  thing,  and  Romanism  something 
different,  as  contradistinguished  as  the  Rebellion  of  the  Great 
Galilean  and  Jordan  Baptism.     The  appointment  of  Marcus,  a 


012  THE  QHEBERS  OF  HEBRON. 

Gentile,  to  be  bishop  to  the  Gentiles  collected  there  in  Aelia 
Capitolina  (Euseb.  H.  E.  iv.  6)  could  hardly  have  been  made 
much  before  a.d.  145,  ten  years  after  Barcocheba's  fall.  As 
the  Ebionites  continued  to  annoy  Tertullian  as  late  as  the  year 
207  it  can  hardly  be  supposed  that  there  were  many  Ebionites 
in  the  Ecclesia  of  Marcus  in  Aelia,  particularly  as  Eusebius 
calls  it  '  the  Church  of  the  Gentiles  collected  there '  and  the 
Ebionites  adhered  to  the  Law  of  Moses.  We  have  pointed 
both  to  the  Septuagint  and  the  Diaspora  as  well  as  Iessaianism 
or  Essenism,  as  united  with  the  Kabalah  and  Two  Targums, 
Messianism,  the  Sibyl,  the  book  Hystaspes  and  the  Apokalypse, 
to  produce  a  beginning  of  Christianism  ;  moreover,  the  Ebion- 
ites adhered  to  the  Law  and  rejected  Pauline  Christianism ! 
Why  then  should  not  this  "  Gentile  "  Church  at  Aelia  combined 
with  the  Greek  Messianist  feeling  have  furnished  the  com- 
mencement of  the  change  from  Messianism  pure  and  simple  to 
Christianism  as  it  is  described  in  Luke  and  Matthew,  assum- 
ing always  that  the  Virginal  birth  and  the  Crucifixion  idea 
were  conceptions  arrived  at  subsequent  to  the  formation  of  the 
Church  at  Aelia-Jerusalem  under  Marcus  the  Gentile  bishop  ? 
If  Jews  were  excluded  from  Aelia,  how  could  a  Circumcised 
Ebionite  or  Nazarene  follower  of  Moses  be  permitted  to  enter 
Jerusalem  ?  Matthew  v.  17  says  that  all  the  Law  of  Moses  re- 
mains in  force.  Galatians,  v.  3  says  the  same.  How  then 
could  an  Ebionite  Messianist  get  into  Aelia  ?  It  would  seem 
that  Ebionite  Communism  and  self-denial  together  with  a  de- 
sire to  save  their  souls,  coupled  with  the  doctrines  of  the  res- 
urrection, '  spirit  and  matter,'  and  the  rules  of  the  Didache, 
might  have  been  enough  to  build  up  Ecclesias  with  the  aid  of 
the  Gnosis ;  and  that  the  Narratives  contained  in  the  Gospels 
may  have  been  later  required  as  the  Messianism  melted  into 
Episcopacy  and  the  Greek  and  Eoman  Ecclesias  were  more 
expanded.  While  Essenism,  Communism,  celibacy  and  En- 
crateia  based  on  self-denial  and  dualism  could  in  themselves 
form  a  Church  in  expectation  of  a  Jewish  Messiah,  it  is  prob- 
able that  the  narratives  of  Luke  and  Matthew  have  done  more 
to  impose  a  definite  doctrine  on  the  Christian  body  than  any- 
thing else.  Now  the  miracle  of  turning  water  into  wine  is  cer- 
tainly not  an  Encratite  miracle,  and  although  Josephus  had  his 
quarters  at  Cana  of  Galilee  he  seems  not  to  have  heard  of  the 
miracle,  for  he  never  mentions  it.     Then,  too,  Irenaeus  states 


THE  GREAT  ARCHANGEL  OF  THE  EBI0N1TES.        913 

that  the  Ebionites  used  only  the  Gospel  according  to  Matthew ! 
But  the  Ebionites  could  not  enter  Jerusalem l  as  long  as 
Hadrian's  decree  of  expulsion  of  the  Jews  from  Aelia  remained 
in  force.  Consequently  Matthew's  Gospel  could  not  have 
reached  them  until  late.  The  remark  of  Irenaeus  seems  to  be 
an  attempt  to  bolster  Matthew's  Gospel  by  the  intimation  that 
the  Ebionites  used  it.  Supernat.  Religion,  I.  420,  423,  says 
that  it  could  not  have  been  our  Matthew. — Eusebius,  H.  E.  iii. 
27.  As  the  Jews  could  not  enter  Jerusalem  after  it  became 
Aelia  or  even  after  the  death  of  Barcochebah,  they  were  ex- 
cluded while  Hadrian  lived  and  probably  still  longer.  Hadrian 
died  138-139,  and  the  change  from  Jewish  Messianism  to  the 
Presbyterian  and  subsequent  Episcopal  organisation  had  to 
date  later  than  the  Apokalypse  (which  is  fundamentally  Jewish), 
later  than  Hadrian,  and  at  least  as  late  as  Marcus  in  a.d.  145 ; 
probably  later.  As  to  the  "  receiving  Iesous,"  it  was  so  short 
a  change  in  Messianism  from  the  Jewish  Angel-King  Metatron- 
lesoua,  the  Salvator  of  Saturninus,  the  Chaldaean  Saviour  of 
the  souls  in  resurrection  through  abstinence  and  self-denial 
while  in  the  flesh,  to  Iesous'  that  the  name  of  the  Unborn 
Saviour  incorporeal  and  '  sine  figura '  remains  unchanged  even 
when  the  Gospels  proclaimed  him  as  having  Come  in  the  flesh 
a  century  before  Barcocheba's  rising  at  Betar  (or  Bitther). 
The  vital  foundation  of  Jewish  Messianism  in  the  first  part  of 
the  Second  Century  was  the  power  of  '  Spirit ; '  it  was  '  spirit 
against  the  flesh  ; '  as  long  as  this  was  permanently  retained  in 
the  usages  and  practice  of  Essaians,  Iessaians,  Baptists,  Heal- 
ers, Elchasaites,  Nazorenes  or  Ebionites,  the  main  principle  of 
religion,  celibacy,  denial  of  the  flesh,  continued  with  the  peni- 
tent in  religion,  who  felt  that  the  flesh  stood  between  him  and 
the  stars.  He  needed  a  Saviour  so  much  that  he  would  have 
accepted  him  even  in  the  flesh  !  The  Ecclesiastics  knew  that, 
and  wrote  the  Evangel  without  fear  of  the  result.  This  Syriac 
word  Iesoua  (meaning  Saviour  and  Metatron)  might  have  stood 
in  the  Apokalypse  when  it  was  first  written  as  it  stands  to-day 
in  the  Syriac  text  of  the  Apokalypse ;  but  then  it  meant  the 

1  The  Jews,  besides  the  Septuagint,  read  hardly  any  books  in  Greek  to  give  them  a 
knowledge  of  the  language,  and  got  their  Greek  mostly  in  trade  and  intercourse  with 
those  that  spoke  that  language. — Bleek,  Einlcit.,  05.  The  Ebionites  in  the  time  of 
Irenaeus  might  have  been  able  to  read  Matthew's  Gospel  ;  but  that  was  in  the  last  half 
of  the  2nd  century.     Lucian  apparently  has  not  the  word  Iesus. 

-'  Compare  the  docttine  of  Kerinthns  in  Irenaeus,  I.  xxv. 
58 


914  THE  GHEBERS  OF  HEBRON. 

Great  Archangel,  the  Iesoua  Metatron,  not  a  man  !  The  name 
Iesona  in  the  Syriac  copy  stands  thrice  in  the  first  chapter, 
thrice  in  the  last,  once  in  chapter  xii.,  once  in  xvii.  and  twice 
in  chapter  xix.  of  Revelations.  Consequently,  there  would 
have  been  no  difficulty  in  inserting-  such  a  slight  alteration  of 
a  manuscript.1  As  long  as  it  was  not  explained  to  mean  a  hu- 
man being  it  could  remain  the  appellation  of  the  King  of  the 
Angels,  as  it  stands  to-day  in  Bodenschatz,  Church  Constitu- 
tion of  the  Jews,  II.  191,  192.  It  is  in  German;  Erlang  1748. 
The  Name  of  Christos  is  not  changed  hy  the  adjective  Iesoua. 
The  Jewish  Archangel  was  the  Logos,  the  Christos.  Elxai  and 
Saturninus  knew  of  him  as  a  phantasm,  but  not  as  flesh,  al- 
though you  would  suppose  him  a  man  !  The  Messianists  were 
a  little  Doketic,  or  rather,  many  of  them  were.  There  seems  to 
have  been  no  chance  for  Christianism  to  develop  (except  in 
embryo)  until  after  the  death  of  Barcochebah  and  Hadrian, 
and  we  may  feel  sure  that  such  earnest  Messianism  as  is  seen 
in  the  Third  Sibyl,  the  Book  of  Henoch  and  the  Bev.  xviii.  10, 
18,  21,  xx.  11  ff.  did  not  last  long  after  the  ruin  at  Bettar  with- 
out the  stimulant  additional  necessary  to  keep  the  hope  alive. 
Nothing  more  in  the  way  of  Jewish  Messianism,  probably,  was 
done  until  after  the  death  of  Hadrian  in  138-139 ;  this  wrould 
have  the  effect  of  throwing  over  to  about  145  any  further  agita- 
tion. New  blood  would  then  be  infused  into  it  with  further 
changes.  We  have  this  succession,  John's  Bevelation  prior  to 
the  death  of  Babbi  Akiba  and  Barcochebah's  destruction,  the 
settlement  of  Aelia  by  Hadrian,  excluding  the  Jews  entirely, 
then  his  decease,  and  finally  the  establishment  of  a  Messianist 
Ecclesia  of  Encratite  Gentiles  under  bishop  Marcus  at  Aelia. 
Then,  still  later,  we  have  the  three  Synoptic  Gospels  and  Paul- 
inism,  last  of  all  John's  Gospel,  followed  by  the  crusade  of 

1  It  would  have  been  a  slight  matter  to  have  copied  the  entire  Book  of  Revelation, 
putting  in  the  name  Iesus  ten  times.  Rev.  xviii.  20  in  Greek  mentions  Hagioi,  apos- 
toloi  and  prophets,  but,  in  the  Syriac,  it  is  read  'Angels,  Missionaries  (Legates),  and 
prophets  ;  Malacha,  Salicha  wa  Nabia.  Salich  means  '  misit,'  to  send  ;  so  does  apostello 
in  Greek.  Consequently  the  12  Apostles  are  not  meant,  but  missionaries  generally,  in 
Rev.  xviii.  20.  The  reducing  the  wandering  Iessaian  missionaries  of  the  Jordan  to  12  is 
the  work  of  a  later  period,  when  the  Gospels  of  Luke  and  Matthew  were  composed. 
Philo  who  lived  in  the  first  half  of  the  first  century  knows  nothing  of  Iesus.  Lucian 
(c.  120-190)  mentions  the  worship  of  the  great  man  who  was  crucified  in  Palestine, 
great,  as  having  introduced  a  new  mystery  into  life  ;  is  aware  of  Messianism,  ChrOstos, 
(does  not  name  Iesus)  but  knows  Philonism,  the  pneuma,  and  perhaps  Rev.  xx.  12.  At 
least,  he  could  have  known  them. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        915 

Ireiiaeus  against  everybody's  views  except  those  of  his  Churoh. 
The  Evangels  began  at  the  Jordan,  and  were  based  on  John's 
Askesis  (Matth.  iii.  1,  4,  5)  which,  under  the  name  Nazoria, 
spread  down  the  Euphrates  to  Bassora,  on  the  east,  but  on  the 
west  it  went  through  parts  of  Syria.  Wandering  teachers, 
saints,  or  dervish-like  apostle-missionaries  spread  in  towns  and 
villages  the  Glad  Tidings  founded  upon  the  doctrine  of  '  spirit 
vs.  matter.'— John,  i.  6,  iii.  25,  26,  iv.  2,  24,  25,  vi.  63.  But  the 
real  basis  of  the  religion  was  the  doctrine  of  '  spirit  and  mat- 
ter.' Spirit  comes  from  the  sun. — Diodorus  Sic.  I.  11  ;  Septua- 
gint  Psalm,  xviii.  6.  Spirit  was  the  God;  and  He  placed  His 
tabernacle  in  the  sun.  Therefore  the  Essenes  never  spoke  be- 
fore the  Suxrising  anything  but  a  prayer  that  the  Deity  would 
go  up.  Therefore  the  Baptist,  the  Essene,  the  Ebionite  denied 
his  body,  abnegated  himself,  at  the  same  time  that,  as  Naza- 
renes,  they  believed  only  in  the  spirit  that  the  Creator  Sun  had 
bestowed  upon  them  as  the  Vital  Element  of  their  lives  in  the 
approaching  End  of  the  world.  The  resurrection  idea,  as  con- 
nected with  the  Good  Divinity  or  the  Messiah,  belonged  to 
Persians,  Chaldaeans,  Jews,  and  probably  the  Egyptians. 
Mithra  raises  the  souls  ( — Movers,  I.  553)  to  the  World  percep- 
tible by  mind. 

Ebionism  was  split  into  manifold  parties  ancl  fractions,  but 
these  were  not  separated,  independent  sects.  The  Clementine 
Homilies  and  Kecognitions  connect  their  respective  views  of 
the  Old  Testament  with  their  views  of  Judaism  in  general. 
On  the  ground  of  falsifications  of  the  Law,  that  the  Prophets 
are  false  Prophets,  the  Homilies  separate  genuine  Mosaicism 
from  the  false  Judaism.  The  gnostic  and  judaising  element 
predominates  in  the  Homilies,  and  we  find  in  Romans  ii.  the 
Jewish  element  referred  to.  The  Clementine  Homilies  leave 
circumcision  in  force  for  born  Jews  without  requiring  other 
Christians  to  adopt  it,  because  Peter  is  apostle  to  the  Heathen 
(— Uhlhorn,  260-262)  in  the  Homilies,  but  in  the  Recognitions 
it  is  different.  The  sources  of  Christianism  are  patent, — Chal- 
daism,  Nabathaeanism,  Hindu  dualism,  Mithraism,  Baptism  of 
John,  Essaism,  Elkesaitism,  Nazorian  Ebionism  ( — Uhlhorn, 
p.  100),  Iessaians,  Judaism,  Kabalah.  All  these  factors  were 
present  in  connection  with  Mithrabaptism  and  the  theory  of  a 
Persian  Messiah  or  a  Jewish  one.  But,  as  we  have  already 
seen,  Matthew,  the  Gospel  Infantiae,  and  the  Protevangel  of 


916  THE  QHEBERS  OF  HEBRON. 

Iakobus  alter  the  Jewish  Messiah  into  a  Healer,  a  worker  of 
miracles,  and  a  Iessaian  teacher  of  Essaian,  Communist  doc- 
trines, particularly  poverty,  self-denial,  Ebionism  and  the 
worship  of  Angels.  The  Jewish  Messiah  is  gone.  To  keep  up 
some  connection  with  his  shadow  we  find  in  the  Gospels  ex- 
citing references  to  the  Bobbers,  mementos  of  the  Roman  War 
in  Judaea  and  Judas  the  Galilean.  But  there  was  no  Christian 
sect  in  the  War  against  Rome.  Josephus  to  the  three  sects  of 
the  Jews  adds  one  more — and  only  one — the  sect  of  Judas  the 
Galilean !  But  the  Jewish  Messiah  is  departed,  and  we  have 
the  Four  Gospels  instead.  It  looks  as  if  the  writings  of  Jo- 
sephus had  been  laid  under  contribution.  When  Peter  (Ho- 
mily, viii.  6,  7)  explains  that  it  suffices  to  have  acknowledged 
either  Moses  or  Christos  although  a  higher  degree  consists  in 
acknowledging  both,  what  else  is  meant  than  that  the  being 
completely  a  Jew  (and  thus  circumcised,  for  a  merely  theoreti- 
cal knowledge  is  far  enough  removed  from  the  mode  of  the 
Homilies)  confers  a  preference  and  a  higher  rank  above  all 
other  Christians.— Uhlhorn,  pp.  100,  160  (Rom.  i.  16 ;  ii.  11). 
But  Justin  Martyr  (Trypho,  43,  47,  96)  took  the  ground  that 
Mosaicism  was  entirely  abrogated  by  Christianism  "  for  the 
circumcision  itself  is  not  necessary  for  all ; "  and  Acts,  vii. 
53  says  that  the  Jews  received  the  Law  unto  divisions  of  the 
Angels  (into  ranks  and  orders). — Coloss.  i.  16;  Justin,  Try- 
pho, p.  115.  "  For  every  race  of  men  will  be  found  under 
a  curse,  being  under  the  Law  of  Moses."— Justin,  Trypho,  p. 
98.  "  Abrahm  was  not  testified  by  the  God  to  be  just  on  ac- 
count of  the  circumcision,  but  because  of  the  faith."  For  he 
believed  in  the  God.— ibid.  96.  Here  we  have  the  doctrine  of 
Justification  by  faith.  Where  else  did  the  Paulinist  obtain 
his  justification  ?  If  we  put  the  date  of  Justin's  Dialogue  at 
about  164  (and  Justin  appears  well  informed  in  regard  to  the 
contents  of  the  Evangel  of  the  Hebrews)  then  Justin's  position 
agrees  well  enough  with  that  of  the  Clementine  Homilies,  for, 
p.  44,  he  says  that  circumcision  was  necessary  only  for  Jews. 
Coming  from  a  land  of  the  Samarians  and  Ebionites,  Justin  has 
the  appearance  of  being  one  of  the  latest  of  the  thorough-going 
believers  in  Christos  Crucified,  like  Paulus  Canonicus.  That 
the  Epistle  of  Peter,  and  the  Clementine  Homilies  should 
agree  with  Justin  Martyr  in  opposition  to  the  Echthros  An- 
thropos  (Hated  Man)  who  saw  no  objection  to  eating  food  offer- 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        917 

ed  to  idols  is  just  what  was  to  be  expected.  As  to  Epist.  Petri 
2,  Horn.  III.  51,  and  Matthew,  v.  18,  all  are  of  one  stamp  ;  and 
all  three  are  Ebionite.  The  Kerugmata  Petrou  (the  preach- 
ings of  Peter)  were  written  in  Greek  and  were  fictitious. — 
Uhlhorn,  94,  103,  104,  105,  112,  131.  If  these  are  fictitious, 
what  must  Matthew's  Gospel  be  which  is  built  upon  Peter  ? — 
Matth.  v.  18  ;  xvi.  18.  On  this  basis,  assuming'  that  there  was 
a  Paul  and  that  the  Epistles  we  have  in  his  name  are  spurious, 
we  find  ourselves  in  the  midst  of  a  period  full  of  spurious 
books  ;  and  the  Pauline  doctrine  of  Justification  by  faith  is  as 
late  as  Justin's,  if  not  later.  The  Gospel  of  Matthew  (that  is, 
passages  from  it)  is  used  in  the  Clementine  Homilies. — Gerhard 
Uhlhorn,  Horn.  u.  Kecogn.,  118-120,  133,  137.  During  the 
whole  of  the  second  century  there  must  have  been  a  large  class 
of  contemptible  impostors  abroad  who  made  a  traffic  and  com- 
merce of  piety,  who  traded  upon  the  itchings  after  the  supernat- 
ural of  the  mass,  and  who  were  odious  alike  to  cultivated  men 
among  the  Greeks  and  Romans  and  to  the  godly  and  moral 
artisans  of  the  Jewish  Diaspora. — Antiqua  Mater,  67.  Her- 
nias had  the  Saviour  Augel.  When  Hernias  wrote  that  '  the 
Gate  is  the  Son  of  the  God,  who  alone  is  the  access  to  the 
God;  otherwise  therefore  no  one  will  enter  in  to  the  God,' 
it  is  not  improbable  that  this  passage  suggested  Matthew,  vii. 
13,  14 ;  John,  xiv.  6  ;  for  Hennas  knows  nothing  about  Jesus 
( — Ant.  Mater,  151,  152)  although  he  has  the  idea  of  'the  Son 
of  God '  which  the  Ebionites,  Nazoria  and  Hermetic  Books 
have.  Mithra  in  Babylon  corresponded  to  this  impersonation 
of  the  King.  In  the  Homilies  Peter  remembers  what  the  Lord 
said  (notwithstanding  the  written  gospels) ;  he  heard  it  Mrnself. 
This  is  done  to  keep  up  the  appearance  of  genuine  Petiine 
speeches.  Consequently,  only  free  citations  could  be  given. 
And  they  wTere  imagined,  feigned,  in  order  thereby  to  win  the 
appearance  of  authority  for  the  Clementine  Homilies. — Uhl- 
horn, 365.  All  the  different  evangel-scriptures  that  we  find 
among  Jewchristians  and  parties  related  to  them  point  back  at 
last  to  oxe  source  ;  the  Gospel  of  the  Hebrews,  the  Gospel  of 
the  Nazarenes,  of  the  Ebionites,  the  Evangel  of  the  Egyptians 
and  the  one  named  after  Peter  appear  finally  only  as  different 
forms  of  the  same  written  evangel  worked  over  and  over  again, 
according  to  the  necessities  of  the  doctrines  that  were  to  be 
based  on  them.     But  the  idea  that  the  Gospel  of  the  Hebrews, 


918  THE  OHEBERS  OF  HEBRON. 

whether  the  Nazarene  or  Ebionite,  has  been  the  basis  of  a  Ca- 
nonic Gospel  must  be  regarded  as  disproved. — Uhlhorn,  136, 
137.  Judging-  from  the  work  of  Hennas  and  numerous  other 
writings  of  an  early  date,  an  unwritten  evangelium  of  the 
Saviour  was  widely  spread  in  the  gnostic  minds  prior  to  any 
of  the  written  evangels  canonical  or  otherwise. — Irenaeus,  I. 
xx.-xxii.  xxiv.  xxv.  xxvi.  (27) ;  Antiqua  Mater,  p.  151 ;  Hermes 
Trismeg. ;  Isaiah,  lxiii.  9  ;  Hernias,  Vis.  III.  8.  The  Monarchia 
of  the  Ebionites  has  been  carried  out  in  the  Roman  papacy. 
Among  the  forty  apostles  we  find  Peter  brought  to  the  front 
in  the  Gospel  of  Matthew  and  the  Clementine  Homilies,  with 
a  claim  to  certain  preachings  (Kerugmata)  of  Peter  that,  as 
some  have  supposed,  were  wholly  fictitious.  It  makes  no  dif- 
ference whether  Peter  preached  or  not.  On  that  claim  (or  on 
that  rock)  Rome  set  up  her  monarchical  claim  ;  and  we  find  it 
in  a  very  late  gospel,  the  Gospel  of  Matthew  ;  and  it  being 
there,  we  can  date  that  Gospel  near  a.d.  150-160.  Coming 
down  to  John,  i.  21,  25  ;  vi.  14  (the  latest  Evangelist)  we  find 
"  the  Prophet "  mentioned  ;  and  in  Clementine  Homily,  II.  6, 
we  find  what  prophet  John  has  got  hold  of.  It  is  Numbers, 
xviii.  15,  "  the  true  prophet  "  referred  to  in  the  Homilies.  The 
true  Prophet  is  the  one  "  who  always  knows  all  things " 
(6  TrdvTOTe  iravra  eiSwg). — Horn.  iii.  11.  Not  learning,  he  alone 
knows  more  than  all  other  men. — Horn.  ii.  10.  If  the  Gospel 
of  John  did  not  follow  the  Clementine  Homilies,  some  things 
in  his  Gospel  came  very  near  doing  so.  The  Gospel  of  the 
Hebrews  agrees  with  Matthew,  iii.  16  substantially,  showing 
the  prevalence  of  the  doctrine  of  the  Angel-King  on  whom  the 
Spirit  rests. — ib.  iv.  11. 

The  Book  of  Acts  is  clearly  a  late  work,  since  it  gives  to 
Peter  a  knowledge  of  Matthew,  xvi.  18  and  xxviii.  19.  Peter 
appears  in  the  Homilies  as  a  Jew,  his  pupils  are  represented 
as  Jews  ;  in  the  Recognitions  he  is  Christian,  the  Jews  are 
punished.  That  shows  how  much  stronger  the  Jewish  element 
is  in  the  Homilies.— Uhlhorn,  p.  259,  261.  Because  life  is  too 
short,  and  error  was  frequent,  and  philosophy  gave  no  satis- 
factory result,  the  Ebionites  of  the  Homilies  felt  that  sin  was 
the  source  of  error,  the  source  of  the  impossibility  to  know 
what  is  true.  It  was  less  the  researches  concerning  the  Ebion- 
ites and  the  Nazarenes  that  built  the  way  to  the  comprehen- 
sion of  the  Clementine  Writings  than  it  was  the  inquiries  into 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        919 

the  field  of  the  gnosis.  Still  some  had  ascribed  the  Clementine 
writing's  to  Ebionites  or  Nazorenes  (Gerhard  Uhlhorn,  '.),  10) ; 
but  Baur  showed  that  the  Simon  Magus  of  the  Homilies  is  not 
the  Paul  of  the  Book  of  Acts,  but  an  idealised  (character),  and 
that  in  him  not  merely  Paulinisin  but  the  ultra-paulinism  of 
Markion  is  attacked.  The  tendency  of  the  Homilies  is  deter- 
mined in  general  as  Jew-christian,  more  closely  defined  as  seek- 
ing to  bring  in  Judaism  in  a  new  form.  That  points  already 
over  to  another  side  ;  the  new  form  is  the  gnostic  ( — Uhlhorn, 
13).  In  Bauer's  first  form  of  the  Gnosis  we  find  Christianism 
nearer  united  with  Judaism  and  Heathenism.  In  the  second, 
Christianism  is  strongly  distinct  from  Judaism  and  Heathen- 
ism ( — Uhlhorn,  p.  14).  The  third  form  is  that  of  the  gnosis, 
identifying  Christianism  and  Judaism,  and  uniting  them  both 
together  against  heathenism  (Compare  Matthew,  x.  5,  6  ;  John, 
iv.  22).  In  the  Pseudo-Clementine  system  the  Ebionite  ele- 
ment comes  to  its  right,  is  recognised  as  belonging  to  the 
essence  of  the  system  (Luke,  vi.  20;  Matthew,  xxv.  35-40). 
"  The  Homilies,  says  Baur,  connect  so  remarkably  with  what 
Epiphanius  gives  as  the  Ebionite  doctrine  that  we  can  regard 
them  as  a  further  development  and  completion  of  the  doctrine 
given  in  the  sect  of  the  Ebionites."  The  Ebionites  again  rest 
upon  an  older  form  of  Judaism,  Essaism  (Essenism). — Uhlhorn, 
Horn,  und  Becog.  p.  15 ;  Hermas,  Vis.  III.  8.  It  certainly 
looks  as  if  the  Gospel  of  Matthew  (x.  5,  6),  being  contra-Sa- 
maritan,  and  holding  decidedly  gnostic  views,  corresponds 
closely  with  the  period  of  the  Clementine  Homilies  ;  although 
preceding  them.  Matthew  does  not  mention  circumcision,  but 
compare  the  genealogy,  Mary  as  a  child  of  Abram,  John  the 
Baptist's  baptism  of  the  Iessaean,  Jordan  the  beginning  of  the 
evangels,  etc.  Moreover,  this  view  of  the  date  of  Matthew 
coincides  with  that  given  by  the  author  of  '  Supernatural  Ke- 
ligion.'  There  was  a  difference  of  opinion  among  the  Ebion- 
ites. It  is  probable  that  the  Jews,  Iessaians,  Ebionites, 
Nazoraioi,  and  Nikolaitans  about  the  years  135-149  believed 
in  the  King  (psalm  ii.  6,  7),  the  Angel  Metatron,  the  Saviour 
Angel  and  Messiah,  and  that  later  a  considerable  part  of  the 
Ebionites  abandoned  such  ideas  as  far  as  they  were  applied  to 
a  man  (Iesu).  The  author  of  the  article  '  Ebionites,'  in  the 
Library  of  Universal  Knowledge,  supposes  that  the  Gentile 
Christians  included  under  the  name  Ebionites  (llomans,   xv. 


920  THE  GHEBERS  OF  HEBRON. 

26  ;  Galat.  ii.  10)  their  Jewish  co-religionists  who  observed  the 
Law  of  Moses.  The  Ebionites  proper  were  a  little  different 
from  Jews. 

The  antinomist  and  antinational  standpoint  of  Paulus  !  has 
in  Palestine  according-  to  all  indications  for  a  long  time  had  no 
representative. — Schmidt,  121,  169,  181.  The  Ebionites  re- 
jected him,  as  an  apostate  from  the  Law  ;  but  in  the  time  of 

1  A.D.  Loman  denies  the  genuineness  of  the  chief  epistles  of  Paul.  In  the  ten 
Pauline  epistles  mentioned  in  Markion1  s  list  are  found  unmistakable  traces  of  Gnostic 
influences  under  which  the  writers  of  some  of  these  treatises  must  have  stood.  Indeed 
among  the  Paulus-letters  of  which  the  post-pauline  origin  was  not  generally  accepted, 
even  in  the  so-called  '  undeniably  genuine '  epistles  of  the  Apostle,  are  found  utter- 
ances that  prove  that  the  writer  calling  himself  Paulus  had  to  arm  himself  against  per- 
sons who  under  his  name  address  themselves  in  writing  to  the  believers.  If  one  gives 
the  necessary  attention  to  the  unmistakable  fact  that  the  theology  of  Paulus  canonicus 
has  an  Alexandrian  tint,  if  one  moreover  bears  in  mind  how  small  the  positive  influ- 
ence was  which  the  Alexandrian  scholars  exercised  upon  the  literary  consideration 
(schriftbeschouwing)  of  the  Palestine  theologians,  if  one  considers  further  that  Alex- 
andrine theology,  just  as  it  is  represented  through  Philo,  did  not  receive  the  Messianic 
expectations  into  the  circle  of  its  contemplation,  if  one  further  notes  that  the  oldest 
document  of  Christian  gnosis  of  which  both  the  date  and  derivation  from  Alexandria 
is  satisfactorily  settled,  I  mean  the  so-called  Epistle  of  Barnabas,  which  was  written 
under  Hadrian,  then  first  becomes  completely  intelligible  for  us  when  we  place  it  be- 
fore the  Paul  of  the  canon  ; — then,  it  seems  to  me,  is  there  indeed  some  ground  for  as- 
suming that  the  combination  of  all  these  facts  has  been  simplified  through  the  rejec- 
tion of  the  now  received  hypothesis  that  we  possess  in  our  canon  epistles  from  the  time 
and  from  the  hand  of  the  Paul  of  history  (Paulus  historicus). — A.D.  Loman.  In  the 
Epistle  to  the  Romans,  ii.  25,  circumcision  stands  as  in  Galatians,  ii.  12, 14  or  in  the  Clem- 
entine Homilies.  Rom.  iii.  21,  22,  28-31  seems  to  agree  with  the  Clementine  Homilies. 
It  seems  based  on  the  Homdies. — Rom.  iii.  31.  Abrahm's  belief  in  God  (Rom.  iv.  3, 
5-8),  closely  resembles  the  Gnosis  (perception  doctrine)  of  the  Homilies. — Uhlhorn, 
257,  258.  Nevertheless,  the  Ep.  to  the  Romans  leans  away  from  Moses  to  Iesu  Christos. 
— Rom.  v.  1,  13,  17-21 ;  vi.  8,  9 ;  vii.  5,  6.  Perhaps  it  is  a  work  of  the  Roman  Ebion- 
ites, later  than  A.D.  150. — Rom.  ix.  7.  Taking  into  consideration  that  Justin  Martyr- 
does  not  mention  the  Pauline  author  and  that  the  Recognitions  accept  the  prophets 
as  true  prophets  (Uhlhorn,  270),  it  looks  as  if  the  Roman  "  Paulus  "  was  quite  as  late 
as  the  Clementine  Recognitions.  He  certainly  quotes  the  prophets.  The  Homilies  re- 
ject the  prophets. — Uhlhorn,  270,  271.  To  the  Homilies  real  Judaism  and  Christianism 
are  identical,  to  the  Recognitions  true  Judaism  is  but  an  incomplete  preparation  for 
Christianism  ;  to  the  Homilies  Moses  and  Christus  are  the  same  thing,  it  is  sufficient 
to  adopt  one  ;  the  Recognitions  require  the  belief  in  both. — Uhlhorn,  258.  Simon  is 
first  himself,  next,  Paul,  third,  Markion  ;  here  we  have  the  clear  outline  of  the  entire 
antignostic  polemic.  The  false  gnosis  is  attacked  in  the  shape  of  Simon.  Paul  pro- 
claims his  vision  of  the  Christos  as  a  personal  revelation  to  himself.  In  Simon  (as 
Markion)  we  find  the  doctrine  of  the  distinction  between  the  Superior  Good  God  and 
the  Jewish  Just  God.  This  is  the  meaning  of  the  form  of  Simon  in  the  Homilies.  In 
his  person  the  slippery  gnosis  is  attacked. — Uhlhorn,  297-299.  But  Simon  belongs  to 
the  first  of  the  three  works;  and  that  groundwork  Uhlhorn,  p.  429,  traces  to  Syria; 
and,  in  his  opinion,  to  East  Syria.  The  Epistle  to  the  Romans  seems  to  follow  the 
route  that  others  were  taking,  away  from  Judaism,  and  towards  Christ. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        921 

Irenaeus  they  used  the  Gospel  according1  to  Matthew  and  were 
circumcised  and  persevered  in  the  customs  according-  to  Moses. 
They  paid  great  attention  to  the  explanation  of  the  propheti- 
cal writings.  As  the  Gospel  of  Matthew  was  at  least  as  late  as 
a.d.  150,  the  Ebionites  may  have  used  in  the  time  of  Irenaeus 
in  Syrian  or  Aramean  some  such  work  as  the  '  oracles  of  the 
Lord.'  And  while  they  may  have  been  able  to  speak  a  lit- 
tle in  Greek  it  would  be  too  much  to  expect  those  near  Pella 
to  read  Greek.  Those  at  Beroia  or  Antioch  may  have  read 
Greek.  But  the  Ebionites  used  only  the  Gospel  according  to 
the  Hebrews,  which  resembled  the  Gospel  of  Matthew  at  one 
time. — Supernat.  Bel.  I.  420-423.  The  '  logia  kuriaka '  may 
possibly  have  resembled  the  maxims  in  the  Didache  or  Essene 
maxims  adopted  by  the  Ebionites,  and  in  that  case  they  would 
probably  not  be  written  in  Greek,  but  in  the  native  language, 
Aramean.  Comp.  Sup.  Eel.  I.  444,  446,  464,  470,  482-3.  There 
were  scribes  and  volumes  enough  in  the  2nd  century  for  us  to  ex- 
pect to  discover  the  existence  of  a  body  of  the  '  Lord's  maxims ' 
or  '  rules  of  conduct '  among  the  Ebionites  beyond  Jordan, 
neighbors  of  the  Essenes  and,  practical^,  of  the  Diaspora. 
The  title  'According  to  Matthew,'  indicates  that  Matthew's 
name  was  used,  but  that  he  did  not  compose  the  Gospel  bear- 
ing his  name.  Suppose  then  that  Matthew's  name  was  at- 
tached to  a  body  of  maxims,  like  those  in  the  Didache  or  some 
other  collection,  would  it  not  have  been  desirable  to  attach  a 
well-known  name  to  our  first  Gospel  to  give  it  a  currency  ? 
It  was  not  unusual  to  write  under  a  famous  name, — Enoch's 
for  instance.  If  Enoch  used  the  native  language,  the  author  of 
the  logia  kuriaka  did  the  same.  Then,  again,  in  Bev.  xi.  the 
word  kurios  is  not  applied  to  the  Christ.  Origen  contra  Cels. 
v.  declares  that  the  writings  of  Enoch  are  not  a  great  author- 
ity in  the  churches.  Nearly  a  century  had  changed  the  Chris- 
tian religion. 

Supposing  that  the  oriental  monastic  orders,  Essenes, 
Therapeutae,  Iessaians  and  Ebionites  crucified  the  flesh.  In 
the  Apokalypse  the  Lamb  is  slain,  but  the  Lord  is  not  cruci- 
fied except  at  Borne  (Sodom,  Egypt).  In  Daniel,  ix.  25,  26,  the 
Messiah  is  not  crucified,  nor  is  Simon  Magus  crucified  in  Hip- 
polytus  vi.  20,  nor  is  Iesua  crucified  in  Bev.  xi.  8,  9  ;  but  in 
Basileides  (c.  130-147)  after  the  Jewish  nation  has  been  over- 
thrown, according  to  Irenaeus,  the  Crucifixion  and  Simon  of 


922  THE  QHEBERS  OF  HEBRON. 

Kurene  are  declared  by  Irenaeus  to  have  been  mentioned  by 
Basileides.  Now  we  can  believe  either  of  two  things :  that 
Basileides  lived  as  late  as  145-147,  or  that  he  has  been  charged 
with  the  ideas  of  the  later  Basilidians.  It  is  not  probable  that 
any  one  held,  in  the  time  when  the  Apokalypse  was  first 
written,  that  Iesoua  had  been  crucified  (because  it  is  the  Jews 
that  have  been  referred  to  as  crucified  in  Rome) ;  and  the  name 
of  Simon  of  Cyrene  is  mentioned  in  Matthew,  xxvii.  32  as 
bearing  the  cross  :  when  we  find  this  repeated  in  Irenaeus  (on 
Basileides)  I.  xxiii.  (xxiv.),  we  know  that  Irenaeus  follows  the 
later  account  instead  of  the  earlier  one.  Thus  there  is  nothing 
to  prevent  our  finding  the  earliest  idea  suggesting  the  Cruci- 
fixion in  Rev.  xi.  8, — prior  to  the  Gospel  of  Matthew.  We  can- 
not fail  to  observe  that  Matthew,  xxvii.  32,  is  the  source  of  the 
crucifixion  story  in  Irenaeus'  reference  to  Basileides,  or  else 
he  took  it  from  an  evangel  somewhat  earlier.  From  the  ori- 
ental habit  of  employing  sacred  myths  (the  hieros  logos)  in 
regard  to  their  sacred  ceremonies  and  from  a  myth  of  the  sort 
regarding  the  loss  of  sex  when  the  Adon  enters  the  moon  (I 
refer  to  the  myth  in  Lucian's  de  Dea  Syria)  it  seems  not  un- 
reasonable to  infer  that  Matthew  may  have  followed  the  usual 
habit  in  describing  the  annual  death  of  Mithra  on  Dec.  22nd  in 
a  hieros  logos,  where  the  hated  Romans  are  brought  in  as  the 
slayers  of  the  Sungod  and  Logos,  the  Christos,  and  the  de- 
stroyers of  the  Temple.  Adonis  dies,  Adouis  lives  again !  The 
death  of  Herakles  has  been  described  ;  and  the  third  day 
Adonis  annually  rises  from  the  dead.  The  lament  for  the 
death  of  the  Lord  (the  Sun)  was  still  sung  as  late  as  the  4th 
century  of  our  era.  The  12  Apostles,  corresponding  to  the  12 
months  of  the  Sun's  course  and  the  12  Gates  of  the  New  Jeru- 
salem on  high  seem  to  point  to  the  Solar  Myth  ;  for  the  sun 
was  the  emblem  of  the  Logos.  The  Essenes  adored  the  Sun. 
If  any  one  should  say  to  you  See,  here  is  the  Christos,  or  here, 
dont  believe !  For  pseudochrists  and  pseudoprophets  shall 
be  stirred  up  and  shall  give  signs  and  miracles  ( — Matthew, 
xxiv.  23,  24)  so  that,  if  possible,  even  the  elect  would  be  de- 
ceived. Matthew,  writing  about  160,  seems  here  to  have  in 
view  Simon  Magus,  Markion  and  Paulus  of  our  canon.  That 
Simon  with  his  doctrine  of  the  visions  plays  the  part  of  Paulus 
can,  if  we  take  into  account  Homily  xvii.  19,  not  be  doubtful. 
It  is  equally  clear  that  Simon,  as  an  apparent  supporter  of  the 


THE  GREAT  ARCHANGEL    OF   THE   RBIONITES.        923 

entire  Gnosis,  is  Markion.  The  Clementines  attack  the  false 
gnosis  in  the  person  of  Simon.  He  is  made  to  support  parts 
of  the  Paulinist  and  Markionite  systems  :  in  Paulus  the  theory 
of  the  Revelation  of  Christ  to  him,  on  which  he  based  his 
claim  to  be  apostle  ;  in  Markion  the  foundation  of  his  entire 
system,  the  distinction  between  the  Good  God  above  and  the 
Just  Creator  (the  Jewish  God). — Uhlhorn,  pp.  286,  297.  But  in 
the  original  tract  over  which  the  Clementines  were  superposed 
later,  Uhlhorn,  p.  286,  thinks  that  Simon  was  not  representa- 
tive of  a  Gnostic  system.  At  all  events,  Matthew  writing  not 
far  from  160  (or  later)  could  not  well  have  been  indifferent  to 
the  views  of  either  Markion  or  Paulus  Canonicus.  After  the 
Evangel  of  Matthew  came  out,  it  is  to  be  presumed  (as  the 
Gospels  seem  to  have  been  a  new  departure)  that  some  works 
would  be  written  in  support  of  this  line  of  operation,  among 
others  the  '  Evangel  of  the  Infancy.'  St.  Jerome  most  diplo- 
matically assumes  that  because  it  was  sealed  up  in  Hebrew 
letters,  therefore  St.  Matthew  never  meant  it  to  be  translated ; 
but  as  Matthew's  Gospel  was  written  in  Greek,  the  question 
comes  up  who  put  the  Gospel  Infantiae  into  Hebrew  letters  ? 
And  was  it  not  done  to  support  the  hypothesis  of  a  Hebrew 
Evangel  of  Matthew  ? l     Because  Jerome  puts  a  forced   con- 

1  The  book  which  Matthew  did  not  mean  to  be  read  except  by  the  most  religious 
(he  says)  "that  book  I  do  not  superacid  to  the  canonical  scriptures  ;  but,  to  expose  the 
fallacy  of  haeresy,  I  translate  writings  of  the  apostle  and  evaugelist. " — Hieronymus, 
Opera,  v.  445.  Jerome  here  means  the  book  on  '  the  Infancy  of  the  Saviour.'  Observe 
the  expressions  :  "  arduum  opus  quod  nee  ipse  sanctus  Matthaeus  apostolus  et  evange- 
lista  voluit  in  aperto  scribi.  Si  enim  hoc  secretins  non  egisset,  evangelio  quoque  suo 
quod  edidit  addidisset.  Sed  fecit  hunc  libellum  hebraicis  litteris  obsignatum,  quern 
usque  adeo  non  edidit,  ut  hodie  manu  ipsius  liber  scriptus  hebraicis  litteris  a  viris  re- 
ligiosissimis  habeatur  qui  eum  per  successus  temporum  a  suis  prioribus  suscepcrunt. 
Hunc  autem  librum  ipsum  turn  nunquam  alicui  transferendum  tradiderunt. — St.  Je- 
rome's reply  to  bishops  Chromatius  and  Eliodorus  ;  Teschendorf,  Evang.  Apocrypha,, 
pp.  51,  52.  This  very  book  they  never  at  that  time  gave  to  any  one  to  be  translated  ; 
and  its  text  they  related  some  one  way  and  some  another  (alitor  atque  aliter). — Jerome, 
v.  445.  That  there  was  a  Gospel  written  in  Hebrew  is  probable  ;  but  this  possibly  was 
the  'Gospel  according  to  the  Hebrews.'— Supcrnat.  Rel.  I.  470,.  472.  Putting  together 
gnostic  self-denial,  eastern  monachisrn,  crucifixion  of  the  flesh  and  the  destruction  of 
Jerusalem,  you  at  once  depress  the  character  of  Messianism.  The  Messiah  will  die. — 
Dan.  ix.  26  ;  Isa.  liii.  3,  4.  The  psalms  and  the  parts  of  the  3d  Sibylline  Book  in  some 
sense  express  the  Messianism  of  the  first  century  before  our  era,  according  to  Schiirer. 
But  however  great  the  depression,  we  see  no  such  idea  (as  yet)  of  a  crudjlxion  of  the 
Messiah.  For  that,  we  must  wait  until  after  a.d.  70  or  130.  St.  Jerome,  therefore,  in 
375-380  might  live  with  the  monks  beyond  Jordan,  and  yet  know  less  about  the  Ebio- 
nites  from  134-1 10  than  his  own  contemporary  Epiphanius  perhaps.  We  need  not 
think  much  of  St.  Jerome's  argument  that,  because  a  work  was  written  in  Hebrew  let- 


924  THE   GIIEBERS   OF  HEBRON. 

struction  on  the  matter,  one  favoring  Roman  interests,  we  are 
not  governed  by  his  views.  There  was  nothing  to  prevent 
clerical  adroitness  in  Hebrew  as  well  as  in  Greek,  with  an  un- 
critical public.  St.  Jerome  assumes  that  the  book  had  been 
handed  down  from  one  to  another  ever  since  the  first  century. 
But  could  he  prove  this  ?  How  in  the  middle  of  the  4th  cen- 
tury could  he  have  found  it  out  ? 

We  have,  first,  Mithrabaptism.  Then  follow  Essaioi,  Na- 
zoria,  Baptists,  Ebionim,  Iessaioi.  The  Nazoria  and  Ebionites 
bathed,  like  the  Essaioi.  When  the  Nazoria  (Saibis)  of  St. 
John  considered  themselves  soiled  they  washed  in  the  river. 
So  did  the  Ebionites,  according  to  Epiphanius,  Haer.  xxx. 
In  the  time  of  Justin  Martyr  and  Irenaeus  the  Christian  Church 
seems  to  have  been  in  a  state  of  complete  ignorance  respect- 
ing Christian  origins,  and  to  have  given  itself  to  superstition. 
Whereas  in  the  time  of  Hernias  and  before  the  Evangels  we 
find  all  the  Essene  virtues. — Hernias,  Vis.  III.  8.  The  idea  of 
the  Roman  Crucifixion  of  the  Salvator  betrays  the  Oriental's 
hatred  of  Rome,  and  the  hatred  of  the  Pharisees  marks  the 
Transjordan  Ebionite,  as  do  the  Essene  doctrines  in  the 
Gospel  according  to  Matthew.  No  Hellenist  could  feel  the 
hatred  thus  manifested.  The  Hellenist  might  go  to  Arabia  as 
to  the  Transjordan  fountains  of  the  new  faith  and  return  to 
Damaskus  without  visiting  Jerusalem.  The  Hellenist  might 
to  some  extent  sympathise  with  the  Oriental's  horror  of  idols, 
but  he  was  used  to  them  at  home.  The  Hellenist  was  not 
prepared  for  circumcision  and  all  the  begg'arly  elements  of 
Judaism  which  Justin  Martyr  refused  to  submit  to ;  but  he 
might  believe  in  a  Messiah  come,  and  preach  him  as  the 
Crucified  "  Great  Power "  of  the  God,  the  Divine  Power  and 
Wisdom.  There  may  have  been  a  Hellenised  Jew  of  Tarsus, 
opposed  to  circumcision,  keeping  the  Lord's  Day.     The  Pauline 

ters  in  the  Aramean  language,  therefore  Matthew  did  not  wish  it  generally  read  ;  for  if 
Jerome  could  read  it,  certainly  the  natives  of  Israel  could  have  read  the  Aramean  as 
well  as  he  could  who  was  only  an  Italian.  But  perhaps  Jerome  took  the  idea  from 
Matthew,  v.  18  ;  x.  6,  where  Matthew  restricts  the  advantages  of  "Kingdom  come  "  to 
the  Ebionites, — the  lost  sheep  of  the  house  of  Israel ;  for  if  they  were  Iessaeans,  as 
Epiphanius  said,  then  they  belonged  to  the  third  sect  of  Israel.  We  want  the  testimony 
not  of  the  fourth  century  ascetics,  but  that  of  the  2nd,  between  A.D.  130  and  150.  If 
spirit  and  matter,  the  resurrection,  Essenism,  Ebionism,  and  Turkish  ideas  constitute 
the  basis  of  "Good  Tidings,"  at  least  give  us  a  correct  chronology.  In  the  midst  of 
so  much  oriental  theory  and  so  little  heed  paid  to  nature,  to  the  natural  world  and 
natural  sources  of  existence,  give  us  a  few  facts. 


THE   GREAT  ARCHANGEL   OF   THE  EBIONITES.        925 

Author  represents  a  Jewish  notion  of  Christianism,  the  idea  of 
the  Christos  and  his  death  as  an  Atonement  for  human  sin. 
-lustiii  has  this  idea,  regarding-  the  Christos  as  the  Logos. 
Justin  represents  the  latest  sort  of  an  Ebionite,  such  a  one  as 
has  cast  away  the  Judaist  observances.  The  Hellenist  goes  to 
the  Transjordan  or  Nabathaean  district  as  his  Mecca ;  Justin 
adheres  to  the  Gospel  Narrative  and  the  parables  of  the 
Evangels.  Neither  of  them  knew  the  Messianic  '  beginnings  ' 
except  so  far  as  they  could  find  certain  (or  rather)  uncertain 
evidences  in  the  Old  Testament  books.  Or  if  the  Hellenist 
picked  up  considerable  of  what  we  read  in  the  Gospels,  the 
Pauline  Author,  such  as  we  now  have  him,  said  little  about 
anything  but  the  Crucifixion  of  the  Christos,  utterly  neglect- 
ing the  narrative  of  the  Gospels,  merely  mentioning  some  of 
the  Apostles.  The  Crucifixion  of  the  Great  Archangel  King 
is  his  theme.  The  Jewish  and  Essene  virtues  are  not  wholly 
lost  upon  him  !  The  parables  have  not  caught  his  fancy. 
He  has  lost  nearly  every  sermon  of  the  Gospels ;  but  keeps 
sight  of  the  Chief  Figure  and  his  Atonement.  Such  a  writer 
follows  Justin  Martyr.  If  the  Paulinist  had  preceded  Justin, 
Justin  would  have  taken  some  notice  of  him  as  lie  does  of 
Markion,  Saturninus,  Simon,  Basileides  and  Oualentinus.  And 
he  would  have  mentioned  the  great  Jew  of  Tarsus  if  he  had 
ever  heard  of  him.  The  Hellenists  are  mentioned  in  Acts,  vi. 
1,  where  the  Hellenists  and  Hebrews  are  at  variance.  "  It  is 
not  easy  to  find  a  place  on  the  earth  which  is  not  under  Jewish 
domination." — Havet,  III.  455 ;  Kev.  ii.  26,  27  ;  Strabo,  Hist. 
The  writer  of  Galatians,  iii.  27,  v.  2,  was  a  very  decided  Hel- 
lenist.    Irenaeus  favors  him. 

If  the  writer  of  the  '  Preaching  of  Peter '  had  heard  of 
Paulu8  apostolus  he  disdained  to  own  him,  and  deliberately 
identified  him  with  Simon  Magus.  If  he  had  not  heard  of 
Paulus,  then  we  must  conclude  that  this  name  was  of  quite 
late  origin. — Ant.  Mater,  236,  241.  At  the  close  of  the  reign 
of  Trajan  the  Antinomian  and  Antitempelian  movement  breaks 
out,  and  continues  under  the  teaching  of  the  historical  Gnostics 
from  Kerinthus  down  to  Markion  and  his  followers  through 
the  whole  of  the  second  century.  Of  this  movement  Paul  is 
the  last  ideal  expression.  We  can  find  no  proof  of  liis  historic 
reality.  -  ibid.  240.  Lucian,  whose  glance  embraced  the  great 
seats  of  supposed  Pauline  activity,  betrays  no  knowledge  of 


926  THE  GIIEBERS  OF  HEBRON. 

any  such  vigorous  personality  as  having-  left  his  mark  upon 
the  Christian  communities  from  a  century  before  his  time. — 
ib.  254.  But  those  watchwords  that  we  have  been  so  long-  wont 
to  consider  Pauline — Grace  and  Faith  and  Freedom — are  Mark- 
ion's  watchwords.  So  too  is  the  ascetic  which  guarded  his 
doctrine  against  licentious  abuse.  He  absolutely  forbade  mar- 
riage.—ib.  294.  See  1  Cor.  vii.  From  Markion  we  learn  the 
meaning  of  the  text,  '  I  came  not  to  call  the  righteous  but 
sinners  to  repentance ; '  and  again,  '  Fear  not  them  that  kill 
the  body.'  Tertullian's  statement  about  the  mutilation  of 
'  Luke '  means  that  Markion's  Evangelion  was  the  substratum 
of  our  '  Luke.'  And  if  we  follow  the  Fathers'  comments  on 
that  Gospel,  we  may  learn  how  much  of  its  power  and  pathos 
is  due  to  the  great  mystic  or  his  followers ;  while  the  study 
of  the  Epistles  in  the  light  of  Gnostic  ideas  may  ultimately 
enable  us  to  give  a  clearer  account  of  that  complex  which  has 
hitherto  passed  by  the  name  of  Paulinism.  Tertullian  writes 
against  him  as  if  he  were  living,  apparently  from  the  year 
207  ;  and  in  this  interval  of  forty  or  fifty  years  the  whole 
legend  of  Peter  and  the  other  apostles  must  have  sprung  up ; 
and  the  opposed  representations  of  '  Galatians '  and  the  '  Acts ' 
have  been  produced  by  writers  who  had  their  eyes  upon  each 
other.  The  former  is  Markionite,  the  latter  anti-Markionite 
or  '  apostolic,'  in  the  new  and  fictitious  sense.  Markion  criti- 
cised Tradition  from  a  dogmatic  standpoint,  but  how  could  he 
have  done  it  if  the  Gospel  accounts  were  considered  trust- 
worthy ? — Antiqua  Mater,  297-301.  The  Essaian  (and  the  Ies- 
saian)  had  supplied,  for  over  two  hundred  years,  a  standpoint 
that  rejected  the  body  ;  Saturninus,  Kerinthus,  and  Markion 
adhered  to  it,  and  "  Paulus  "  said  that  the  flesh  lusts  against 
the  spirit  ..."  have  crucified  the  flesh,"  "  sinful  flesh  !  " 
His  doctrine  and  that  of  Markion  are  based  on  the  '  spirit  and 
matter  '  theory.  The  original  Ebionites  like  the  Essenes  took 
a  solemn  oath  ;  which  was  called  iTn/j-apTvpaaSat^  to  make  a  solemn 
declaration  or  affirmation.  Justin  may  have  been  a  martur 
(witness)  in  this  sense. 

It  is  as  well,  however,  to  bear  in  mind  that  the  Pauline 
writer  had  access  to  the  Old  Testament,  to  Daniel,  ix.  26, 
Isaiah,  liii.  and,  very  likely,  to  the  targum  of  Jonathan  ben 
Usiel,  so  that  in  preaching  "  the  Slain  Redeemer  "  and  the 
Resurrection  he  was  in  some  degree  independent  of  the  five 


THE  a  RE  AT  ARCHANGEL   OF  THE  EBIONITES.        927 

or  more  gospels. — 1  Cor.  xv.  3,  4.  He  could  preach  against 
circumcision  and  be  indifferent  as  regards  food  offered  to 
idols,  notwithstanding  the  Palestine  excitement  on  the  subject. 
Moreover  he  seems  to  have  had  some  idea  of  Essene  self- 
denial  ((ialatians,  v.  17  ;  1  Cor.  xvi.  1-3). — 1  Cor.  vii.  That  he 
or  others  could  become  apostles,  see  1  Cor.  ix.  5  ;  xii.  28  ;  Rev. 
ii.  2  ;  xviii.  20.  That  he  came  after  the  evangelium,  see  1  Cor. 
ix.  18,  x.  11,  xi.  19,  23-30,  xiv.  33,  xv.  5,  7,  xvi.  22,  23.  Maran-ata 
=  Our  Lord  cometh  !  This  is  like  Rev.  xxii. :  Ta  Maria  Iesua  ! 
Come  Lord  Saviour  !  Rev.  ii.  27,  xi.  2,  mentions  '  the  Gentiles/ 
and  is  very  Jewish.  In  fact,  Christianism  was  only  a  separated 
tendency  of  Judaism,  and  the  Syriac  text  of  the  Apokalypse 
begins  :  The  Revelation  of  Iesoua  Messiacha  ;  which  might  be 
read  the  '  Saviour  Anointed.'  There  can  be  no  doubt  that  the 
narrative  and  Essenism  in  the  Evangel  of  Matthew  gave  a 
new  impetus  to  Messianism.  It  is  impossible  to  say  when 
the  religious  action  of  the  Jews  upon  the  other  peoples  began  ; 
it  is  at  least  as  ancient  as  the  Dispersion.  If  we  consider 
only  the  Hellenic  world  (for  it  is  that  which  has  become  the 
Christian  world)  the  Jews  themselves  have  marked  the  date 
of  its  conversion,  as  much  as  these  moral  dates  can  do  it,  at 
the  reign  of  Ptolemy  Philometor,  when  a  temple  of  niiT  was 
erected  in  Egypt  and  when  the  sacred  books  were  translated 
into  Greek.— Havet,  le  Chr.  et  ses  Origines,  III.  453.  The  Mar 
or  Marna  at  Gaza  was  probably  Bel-Mithra,  Zeus,  Zeus-Belus, 
Helios  Noetos,  Logos,  Monogenics. — See  Movers,  I.  172,  553, 
G63 ;  Numb.  xxv.  4 ;  Sept.  Psalm,  xix.  6. 

If  Paul  wrote  later  than  Matthew  he  would  have  quoted 
his  Gospel ;  but  if  a  Paulinist  wrote  for  the  Greeks  alone  in 
Asia  Minor  and  the  pashalik  of  Antioch  he  would  have  avoided 
Matthew,  x.  5.  Regarding  the  Epistle  to  the  Galatians  it  has 
the  appearance  of  being  a  work  written  for  a  theological  pur- 
pose without  much  claim  to  historical  correctness,  and  not  a 
genuine  work  of  Paul.  It  is  not  (according  to  Volter)  simply 
a  parallel  to  the  original  Epistle  to  the  Romans.  It  connects 
with  it  now  and  then,  but  connects  itself  yet  more  with  the 
first  and  especially  with  the  second  Interpolator  of  the  Epis- 
tle to  the  Romans,  also  in  part  with  the  two  Epistles  to  the 
Corinthians,  and  its  relation  to  these  writings  is  undeniably 
that  of  dependence.  The  author  of  the  Galatians-epistle  has 
before  him  the  Epistle  to  the  Romans  at  any  rate  with  its 


928  THE  GHEBERS  OF  HEBRON. 

first  and  second  Interpolation  and  also  the  two  Epistles  to  the 
Corinthians,  and  chiefly  out  of  the  diverse  circles  of  thought 
belonging  to  the  first  makes  for  himself  a  theological  system 
peculiar  in  a  certain  respect.  Regarding  the  "  historical  nar- 
ration "  Prof.  Yolter  gives  a  full  demonstration  of  the  depen- 
dence, rjosteriority,  and  the  tendentious  character  of  the 
Epistle  to  the  Galatians.  See  i.  15  ;  Rom.  i.  1  ;  1  Cor.  xv.  8. 
The  conversion  of  Paul  on  the  ground  of  an  inward  revelation 
("  in  me." — i.  15,  16)  in  contrast  to  the  external  one  of  Acts  and 
Corinthians  is  brought  into  connection  with  the  effort,  out  of 
the  occurrence  at  Damaskus,  to  deduce  not  only  the  call  but 
also  the  instruction  of  the  apostle  "  excluding  all  human  in- 
terposition." The  going  to  Arabia  (among  the  Ebionites) 
without  any  consultation  with  flesh  and  blood  nor  with  the 
Apostles  at  Jerusalem  is  a  protest  against  the  intermediation 
of  Ananias  (Acts,  ix.  17,  27).  The  lapse  of  three  years  between 
the  '  conversion  '  and  his  visit  to  the  "  Pillars  "  served  to  make 
harmless  what  could  not  be  denied.— Acts,  xv.  2,  4,  12,  26,  29. 
The  shortness  of  that  visit  (15  days)  served  to  exclude  in  future 
any  questions  concerning  the  Paulinist  gospel  and  all  meeting 
with  others,  such  as  any  intermediation  by  Barnabas.  The 
order  of  succession,  Syria  and  Kilikia,  and  that  Paul  is  said 
to  travel  to  Jerusalem  without  mention  of  the  result  of  this 
journey  means  to  suppose  such  accounts  as  those  of  Acts  or 
their  source.  The  revelation  (Gal.  ii.  2)  as  motive  for  going 
up  to  the  apostle-convention  is  given  for  the  purpose  of  pre- 
venting the  thought  that  Paul  had  surrendered  his  indepen- 
dence of  the  earlier  apostles.  The  description  of  the  conven- 
tion itself  (Gal.  ii.  1-12)  is  purposely  written  (tendentieuse)  as 
a  companion  to  Acts,  xi.  27-30  and  xv.  1-4,  22,  23,  which  ac- 
counts in  their  turn  are  a  duplicating  of  one  single  journey. 
Observe  merely  the  role  which  Barnabas  here  plays,  the  Anti- 
nomist  Evangel  (contra-Ebionite)  of  which  Paulus  Theologicus 
claims  to  have  gotten  the  acknowledgment  from  the  earlier 
Apostles,  and  how  definitely  an  ethnographical  division  of  the 
field  of  labor  is  settled  notwithstanding  the  difficulty  at  An- 
tioch.  Volter  regards  the  narrative  of  Galatians  as  unhistor- 
ical  and  no  authentic  statement  by  Paul.  The  author  is  a 
later  Paulinist  who,  for  the  history  of  Paul,  has  made  use  of 
historical  reports  related  to  or  identical  with  the  sources  used 
in  writing  the  '  Acts,'  while  the  author  of  Acts  in  their  present 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        929 

form  lias  perhaps  known  the  Epistle  to  the  Galatians. — Volter. 
H.  U.  Meyboom  proceeds  to  say  that  Volter  treads  in  a 
new  path,  following  the  conjecture  of  A.  D.  Loman.— Theol. 
Tijdschr.  1891.  pp.  256,  257. 

Coming  back  to  "  Galatians  "  itself,  the  first  aspect  of  the 
epistle  produces  the  impression  that  it  was  written  for  a  pur- 
pose, at  a  late  period,  by  one  author,  and  has  not  been  inter- 
polated. It  seems  intended  to  magnify  Paul  and  to  sustain 
Peter  in  the  interest  of  those  who  managed  the  Church  in  the 
second  half  of  the  2nd  century,  and  with  a  similar  apologetic 
purpose  to  that  found  in  Acts,— a  work  for  edification,  and 
for  the  purposes  of  the  Church.  For  this  object  the  exact 
truth  might  not  have  been  always  desired.  The  real  Paul 
(Romans,  xiii.  9,  10,  12,  14,  according  to  Volter,  in  Theol. 
Tijdschr.  1889)  seems  to  have  been  a  good  Jew  and  a  good 
Nazorene  of  the  Essene-Nazorene  Matthew  persuasion.  Con- 
sequents the  original  Epistle  to  the  Piomans  has  received 
subsequent  additions.— Theol.  Tijdsch.  1889.  p.  289,  290,  291, 
324  Romans,  viii.  3-7,  8,  is  Essene  and  Ebionite  doctrine, 
therefore  the  old  inference  from  the  theory  of  spirit  and  mat- 
ter. So  1  Cor.  vii.  1,  8.  Romans,  viii.  3,  is  very  near  Doketism 
and  supports  the  view  of  Kerinthus. — Irenaeus,  I.  xxvi.;  Theol. 
Tijdsc-hrift,  1889.  p.  292. 

Prof.  Volter  holds  that  Galatians,  like  Romans,  contains 
anti Jewish  and  antinomist  discussions  ;  and  that,  as  these  can- 
not be  taken  away  without  destroying  the  whole  book,  the  en- 
tire Epistle  is  spurious  (not  genuine).  Volter  and  Steck  hold 
that  '  Galatians,'  without  regard  to  the  two  Epistles  to  the 
Corinthians,  is  specially  dependent  on  the  Epistle  to  the  Ro- 
mans. Volter  adheres  to  the  substantial  genuineness  of  the  two 
Corinthian-epistles  except  the  interpolated  parts  and  parts  of 
Romans  ;  but  declares  that  Paul  himself  never  wrote  Galatians, 
and  that  the  evidences  to  this  effect  are  all  sufficient.— ibid. 
294.  Volter  p.  309,  303,  306,  regards  2  Cor.  xii.  11  as  connected 
also  with  the  contention  against  the  Petrine  party  and  the 
"  excessively  apostles."  All  this  business  wears  a  late  aspect, 
see  p.  322,  324 ;  and,  p.  301,  Volter  claims  to  have  separated 
the  original  2nd  Corinthians  from  subsequent  additions.  The 
self-denial  and  abstinence  of  1  Cor.  ix.  4,  5  ;  2  Cor.  vi.  10,  x.  2, 
3,  xi.  20,  are  Ebionite,  if  not  Essene.— Matth.  v.  5,  37,  x.  22.  And 
like  the  Apokalypse,  Paul  has  a  care  for  the  saints. — 1  Cor. 
59 


930  THE  OHEBERS  OF  HEBRON. 

xvi.  15 ;  2  Cor.  i.  1 ;  ix.  1.  The  Ebionites  were  in  Kome,  Cy- 
prus, Asia  Minor,  Bashan,  Nabathaea,  and  consequently  in 
Antioch  ;  where  Paul  was. — Epiphanius,  Haer.  xxx.  18. 

Which  was  the  Gynosophist  ?  Tarried  he  only  in  India  V 
There  was  a  sect  opposed  to  the  scribes  and  Pharisees,  yet  be- 
lieving- in  the  Law. — Matthew,  v.  17  ;  vii.  12.  These  were  the 
Ebionites.— ibid.  v.  3,  20.  Naked  having  destroyed  every  bond 
of  passion  and  necessity  of  the  body.— Philo,  legal  alleg.  II. 
15.  The  body  having  been  stripped  off  like  an  oyster  shell, 
but  the  soul  being  stripped  bare  and  desiring  the  natural 
change  hence. — Philo,  de  humanitate,  4.  A  little  piece  of  a 
written  gospel  was  recovered  from  the  sands  of  the  Fayuin  in 
Egypt  (New  York  Times,  July  5th,  1885)  which  leaves  out  the 
passage  Matthew,  xxvi.  32,  Mark,  xiv.  28,  where  the  Pvesurrec- 
tion  of  Iesus  is  asserted.  According  to  Epiphanius,  Haer.  xxx. 
2,  the  Ebionites  regarded  Iesus  merely  as  a  man,  very  much  as 
Irenaeus,  I.  xxv.  relates  of  Kerinthus.  Kerinthus  agreed  with 
the  Ebionites  in  adhering  to  the  Jewish  Law.  It  was  then  to 
be  expected  that  he  would  join  them  in  thinking  Iesus  the  son 
of  Joseph.  Irenaeus  further  adds  that  Kerinthus  believed  in 
the  resurrection  of  Iesus  from  the  dead.  But  these  four  verses 
rescued  from  the  sands  of  the  Fayiim  make  it  clear  that  the 
Ebionites  who  used  that  copy  could  not  have  held  the  preced- 
ing existence  of  Iesu  and  his  resurection  according  to  the  Gos- 
pel of  Matthew.  According  therefore  to  Hippolytus,  vii.  34  (as 
a  guide  to  the  reading  of  Irenaeus,  I.  xxv.)  there  is  no  reason 
to  suppose  that  Kerinthus  differed  much  from  the  Ebionites, 
since  both  adhered  to  the  Jewish  Law  and  both  agreed  in 
considering  Iesu  the  son  of  Joseph.  Lipsius,  zur  Quellen- 
kritik  des  Epiphanios,  p.  119,  says  that  Irenaeus  under  the 
influence  of  later  gnostic  systems  has  altered  the  real  doctrine 
of  Kerinthus,  while  Hyppolytus  who  is  therefore  here  inde- 
pendent of  Irenaeus,  gives  the  right  representation  of  their 
common  source.  The  Sabians  on  the  peninsula  of  Mt.  Hinai 
practised  abstinence  ;  the  same  was  true  of  the  Essenes,  Ther- 
apeutae,  Ebionites,  and  Nazorenes.  Kerinthus  not  only  held 
that  the  Law  was  given  by  one  of  the  angels  who  made  the 
world  but  that  this  angel  was  not  good  ;  to  which  the  reply  of 
Epiphanius  is,  How  then  has  the  bad  given  the  Good  Law ! 
Kerinthus  must  therefore  have  held  a  tinge  of  Kerdonism  and 
Markionism,  if  Epiphanius  is  correct.     Taking  Philo  and  the 


THE  GREAT  ARCHANGEL  OF  TIIE  EBIONITES.        931 

various  sects  of  self-denial,  Essenes  and  all  the  rest,  and  not 
forgetting  the  Angel-gnosis  and  Markion,  there  were  enough 
of  such  far-sighted  visionaries  to  give  a  tolerable  picture  of 
the  status  of  early  christian  gnosis.  Irenaeus  was  not  inclined 
to  give  too  much  space  to  the  Ebionites  who  did  not  receive 
Matthew,  i.  18  ;  iii.  16,  17  ;  perhaps  he  felt  that  he  had  given 
an  instance  of  their  view  in  the  brief  curt  notices  of  Kerinthus  : 
but  he  specially  mentions  one  Ebionite  association  that  used 
only  the  Gospel  according  to  Matthew !  He  stumbles  over 
Kerinthus  as  Epiphanius  does.  The  only  reason  for  it  would 
seem  to  have  been  that  he  was  the  opponent  of  Kerinthus  and 
the  Ebionites  generally,  and  preferred  to  say  as  little  of  them 
as  he  could,  in  the  interest  of  his  party  that  claimed  in  the 
Gospels  a  monopoly  of  the  right  to  discover  truth,  or  to  think 
it.  What  else  was  the  word  Revelation  coined  for,  except  to 
make  for  one  set  of  men  exclusive  claims  to  the  possession  of 
truth  ?  Go  not  into  the  direction  of  the  Gentiles  and  enter  no 
city  of  the  Samaritans. — Matth.  x.  5,  6.  This  does  not  look 
like  a  disposition  to  convert  the  Gentiles,  such  as  we  see  in 
Paulinist  writings. 

According  to  nationality  the  Sabians  (at  a  late  period)  were 
Syrians  who  were  descended  in  part  from  Greek  colonists,  but 
in  course  of  time  became  Syrianised,  exactly  like  the  Syrian 
Christians,  who  likewise  were  in  part  descended  from  Greek 
colonists,  among  whom  however,  still,  especially  at  the  time  of 
Islam,  the  Syrian  type  preponderated. — Chwolsohn,  I.  159. 
The  Greeks  were  conquerors  in  Babylonia,  Syria,  and  Egypt 
since  300  before  our  era.  The  above  statement  regarding  the 
people  of  Harran  in  Mesopotamia  seems  to  explain  the  status 
of  Justin  Martyr  in  Samaria.  He  wrote  in  Greek.  He  may 
have  been  one  of  the  Syrianised  in  the  colony  of  Elavia 
Neapolis.  What  Chwolsohn  describes  as  the  status  of  a  period 
in  Babylonia  later  than  the  time  of  Justin  throws  a  light  on 
the  position  of  Justin  himself,  for  he  adopts  Syrian  Christian- 
ism  of  the  Philonian  school  and  the  Jordan  type,  modified  by 
some  gospel  or  other  agreeing  very  well  with  the  Gospel  of 
Matthew. 

Kerinthus  and  the  Paulinist  author,  Antioch  knew  them 
both.  The  author  of  the  Gospel  according  to  Matthew  was  late, 
writing  like  the  rest  in  Greek,  as  did  Justin  of  Samaria,  where 
Iessaean-Nazoria  were  at  hand.     Irenaeus,  a  professed  advo- 


932  THE  GHEBERS  OF  HEBRON. 

cate  of  the  later  Church  (c.  180-184)  was  hardly  the  man  to  de- 
scribe in  detail  the  doctrines  of  Kerinthus,  and  loth  to  give  an 
account  of  any  Ebionites  except  such  as  used  the  Gospel  ac- 
cording- to  Matthew.  The  Paulinist  writer  seems  to  have 
recognized  (1  Cor.  xv.  6  ;  2  Cor.  xi.  13 ;  Gal.  i.  18,  19  ;  ii.  9,  11) 
the  apostles  of  the  "  King,"  to  have  been  Hellenist  Hebrew 
(1  Cor.  xii.  13 ;  Eom.  iii.  1,  28,  29  ;  ii.  17  ;  xv.  16),  but  not  to 
have  espoused  Matthew's  doctrine  that  the  Christos  was  born 
of  a  virgin.  It  is  true  that  the  Paulinist  says  (Gal.  iv.  4  ;  2  Cor. 
v.  16)  that  the  Son  of  God  is  born  of  woman,  but,  as  he  does 
not  say  which,  the  haeretical  Ebionites  did  not  deny  that.  Ke- 
rinthus was  a  Hellenist-Judaist  not  hostile  to  the  Law,  who 
may  perhaps  have  never  heard  of  Matthew's  Gospel,  but  whom 
Irenaeus  1  seems  to  have  regarded  as  a  sort  of  Judaist-Ebion- 
ite.  Most  Gnostics  saw  only  an  allegory  in  Matthew's  view  of 
the  Christos  clothed  with  flesh,  born  of  a  virgin,  dead,  and 
resuscitated  (which  the  spirits  educated  in  Hellenism  could 
not  take  literally).  The  Gnostics  supposed  that  the  Logos  was 
enveloped  in  the  man  who  has  lived,  but  that  only  the  man 
was  born,  suffered  and  died,  not  the  Logos. — Havet,  III.  p. 
434.  This  is  not  remote  from  the  view  that  Irenaeus,  I.  xxv. 
ascribes  to  Kerinthus.  The  Pauline  preaching  is  therefore 
not  in  harmony  with  Matthew's  or  Justin's.  Perhaps  the 
Paulinist  was  a  contemporary  of  Justin,  perhaps  a  little  later, 
but  prior  to  the  work  of  Irenaeus.  He  claims  that  he  is  a 
Hebrew,  an  Israelite. — 2  Cor.  xi.  22.  No  Hebrew  was  likely  to 
believe  in  a  virginal  birth  ;  but  if  the  Paulinist  did,  why 
didn't  he  say  so  ?  But  as  to  the  date  of  1st  Corinthians,  see 
the  expression  cu  eKKXrjalaL  tov  Seov,  'the  Churches  of  the  God.' 
It  took  time  to  create  and  organise  them.  First  of  Timothy, 
iv.  3,  refers  to  Markion's  precept  not  to  marry  or  eat  meat,  and 

1  Irenaeus  was  a  complete  partisan  (comp.  Diet.  Chr.  Biogr.  HI.  p.  255)  for  the 
Four  Gospels,  St.  Paul,  and  the  divinity  of  Iesus.  So  was  Tertullian,  excepting  the 
Paul.  It  may  be  that  neither  knew  much  about  the  earliest  Nazoria  and  Ebionites. 
Migrating  from  the  western  shore  of  Asia  Minor  to  Gaul,  Irenaeus  seems  to  have  been 
partly  ignorant  of  what  had  been  going  on  in  Arabia,  east,  southeast,  and  south  of  the 
Jordan  a  hundred  years  before.  His  curt  account  of  the  Ebionites  (I.  xxvi.)  exhibits 
Ebionites  who  "use  the  Gospel  of  Matthew."  Since  a  considerable  portion  of  the 
Ebionites  regarded  Iesus  as  a  man,  they  could  only  have  used  Matthew,  i.  18-20  by- 
disbelieving  it  and  agreeing  that  he  was  the  son  of  Ioseph.  Coming  from  Asia  Minor 
(Smyrna)  the  sympathies  of  Irenaeus  were  more  likely  to  be  with  the  Hellenists  and 
Paulinists  than  with  transjordan  Ebionism,  with  the  Revelation  from  Smyrna  rather 
than  with  that  from  Beroea. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        933 

general  asceticism,  while  iii.  1,  2,  mentions  being-  made  a 
bishop.  Markion  dates  158  180,  and  the  Church  of  the  Pres- 
byters preceded  the  bishops,  according  to  the  Essene  style. 
1  Timothy,  vi.  20  mentions  the  antitheses  of  the  falsely-named 
Gnosis.  Markion  produced  his  "Antitheses."  If,  then,  1 
Timothy,  vi.  20  refers  to  Maikion's  Antitheses,  these  last  date 
not  earlier,  probably,  than  a.d.  158-161.  Moreover,  when  we 
reconsider  Eevelation,  vii.  4,  13,  14,  xi.  8,  where,  under  the 
names  Sodom  and  Egypt,  Rome  is  mentioned,  it  must  be  re- 
membered that,  while  Jewish  rage  under  persecution  is  appar- 
ently uppermost,  the  Christian  Ekklesia  (l'Eglise,  qui  s'etait 
elevee  malgre  les  Romains  et  contre  eux. — Havet,  le  Christian- 
isme,  II.  52)  had  the  deaths  of  its  own  martyrs  to  lay  at  the 
door  of  Rome.  Thus  the  Apokalypse,  like  the  Paulinist, 
exhibits  the  traits  of  Jew  and  Messianist  united,  just  as  the 
Sohar  exhibits  Messianism  in  union  solely  with  Judaism,  when 
it  speaks  of  "  Malka  Messiacha  "  and  "  Metatron  malach  malka 
malachim,"  and  the  appearance  of  the  Messiah  in  the  lands 
Sebulon  and  Nephthaleim.  It  did  not  follow  that  the  Sohar- 
ists  could  not  think  (as  Arabs,  Sabians,  Syrians),  because  they 
were  not  Christians  ;  neither  does  it  follow  that,  when  Markion 
used  the  words  "  Iesous  said  to  him  that  this  day  is  salvation 
come  to  this  house,"  he  did  not  mean  Iesua  the  Soter  or  Sal- 
vator.  He  must  have  meant  so,  because  Markion  considered 
the  Ieshua  a  divine  being,  asserted  the  incredibility  of  an 
incarnate  God,  and  denied  the  corporeal  reality  of  the  flesh  of 
the  Christos.— Supernat.  Rel.  II.  104,  107. 

Judaism  in  the  period  from  Augustus  to  Diocletian  exhibits 
a  decided  transformation  of  its  nature  as  well  as  of  its  attitude. 
It  enters  into  this  epoch  as  a  national  and  religious  power 
firmly  embracing  the  confined  native  land,  which  faces  in  arms 
the  Imperial  Government  in  and  outside  Judaea,  and  in  the 
department  of  religion  develops  a  great  power  of  propagand- 
ism.  The  Roman  Government  would  tolerate  the  Religion  of 
Moses  just  to  the  same  extent  and  no  otherwise  than  it  had 
tolerated  the  Worship  of  Mithra  and  the  Religion  of  Zoroaster. 
The  reaction  against  this  exclusive  and  self-dependent  Juda- 
ism under  the  crushing  blows  delivered  against  the  land  of  the 
Jews  by  Vespasian  and  Hadrian,  by  Trajan  against  the  Jews 
of  the  Diaspora,  produced  an  effect  reaching  far  beyond  the  im- 
mediate destruction  of  the  existing  community  and  the  prestige 


934  THE   GHEBERS  OF  HEBRON. 

and  power  of  Judaism.  In  fact  the  later  Christianism  and  the 
later  Judaism  are  the  results  of  this  reaction  of  the  West  against 
the  East.  The  great  propagandist  movement  which  the  deeper 
religious  contemplation  carried  from  the  East  into  the  West 
was  in  this  way  freed  from  the  narrow  limits  of  Jewish  nation- 
alism ;  if  it  did  not  surrender  its  dependence  upon  Moses  and 
the  Prophets  it  yet  necessarily  cut  loose  from  the  rule  of  the 
Pharisees  which  had  collapsed.  Since  there  was  no  longer  a 
Jerusalem  on  earth1  the  Christian  future-ideals  became  ex- 
tended so  as  to  embrace  all  (compare  Matthew,  xxviii.  19).  But 
as  the  enlarged  and  advanced  new  faith,  which  with  its  nature 
changed  its  name  too,  came  forth  out  of  these  catastrophes,  so 
nevertheless  the  restricted  and  obstinate  orthodoxy  came  out, 
which  met  together,  if  no  longer  in  Jerusalem,  yet  in  the 
hatred  against  those  who  had  destroyed  it,  and  still  more  in 
hatred  against  the  freer  and  higher  spiritual  movement  that 
was  developing  Christianism  out  of  Judaism.  [Justin  Mar- 
tyr shows  this  return  feeling  against  the  Jew,  and  Irenaeus, 
I.  xxiii.  in  delivering  his  account  of  the  theory  of  Basileides, 
exhibits  the  feeling  of  the  Goiim  against  the  JeAvs  protected 
and  aided  by  their  own  Angel  (Iudaeorum  Deus)  :  reliquae 
resiluerunt  gentes  eius  genti.]  Judaism  not  merely  remained, 
but  it  changed.  A  deep  abyss  lay  between  the  Judaism  of  the 
olden  time  that  made  propaganda  for  its  religion,  whose 
Temple's  Court  the  heathen  crowd,  whose  priests  daily  offer 
offerings  for  Kaisar  Augustus,  and  the  rigid  unbending  Eab- 
binism  that  excepting  Abrahm's  bosom  and  Moses'  Law  knows 
naught  of  the  world  and  will  know  nothing.  Foreign  the  Jews 
had  ever  been  and  wished  to  be ;  but  the  feeling  of  estrange- 
ment was  now  heightened  in  them  as  well  as  against  them  in 
a  terrible  manner,  and  on  both  sides  odious  and  injurious  con- 
clusions were  roughly  drawn.  The  Jews  now  turned  away 
from  the  Hellenic  literature  and  opposed  the  use  of  the  Greek 
translation  of  the  Old  Testament. — Theodor  Mommsen,  Pom. 
Gsch.  v.  550,  551.  They  were  against  the  half -Jews  of  Sama- 
ria, where  Justin  Martyr  was  born. — ib.  551.  Strangely  enough 
Matthew,  x.  5,  says  Enter  not  a  city  of  the  Samaritans !  So 
that  Matthew  seems  to  have  been  a  politician, — that  is,  a  little 
of  an  Ebionite,  and  some  things  else.  He  has  two  sides,  one 
turned  against  the   Pharisees,  the   other  turned  toward  the 

1  Then  the  Apokalypse,  xxi.  10,  11,  had  to  make  one  in  heaven. 


THE  ORE  AT  ARCHANGEL   OF  THE  EBIONITES.        035 

lost  sheep  of  the  House  of  Israel.  Benevolent,  but  antiphari- 
see !  Eunuchist  and  yet  well  acquainted  with  Jewish  history 
(Matthew,  xxiv.  5,  6,  11,  15,  16,  24),  well  enough  to  know  that 
the  mountains  beyond  the  Jordan  had  been  places  of  safety  in 
previous  commotions  in  Judaea.  He  clearly  gives  the  ordi- 
nary conception  of  the  Coming-  of  "  the  Son  of  the  Man " 
(Mattli.  xxiv.  3,  30,  31)  in  all  the  fulness  of  the  Messianist 
i  in  agination.— 1  Thess.  iv.  16,  17.  But  the  Persian  dualism 
Was  strong  in  Ebionites,  Matthew,  Rev.  xx.  2,  3,  and  the  Cle- 
mentine Homilies.1 

In  the  time  of  Epiphanius  (about  367-390)  the  Ebionites 
baptized,  and  they  used  an  altered  edition  of  the  Periodoi 
(travels,  circuits)  of  Peter.  They  were  ascetics  (like  the  Es- 
saeans)  refraining  from  the  use  of  animal  food.  And  they  re- 
ceive a  baptism  separate  from  those  who  are  washed  every 
day.  And  they  initiate  in  mysteries  in  imitation  of  the  saints 
in  the  Ecclesia  from  year  to  year  at  the  festival  of  Unleavened 
Bread,  and  the  other  part  of  the  mystery  through  water  only. 
And  they  bring  forward  two,  as  I  said,  ordained  from  God, 
one  the  Christos,  and  one  the  Adversary  (see  Rev.  xx.  2,  4),  and 
the  Christos,  they  say,  inherits  the  world  to  come,  but  the 
Devil  is  believed  to  have  this  present  world  (or  time)  accord- 
ing to  the  command,  to  be  sure,  of  the  Ruler  of  all  at  the  re- 
quest of  both  of  them,  and  on  this  account  they  say  that  Iesu 
was  begotten  from  the  seed  of  a  man  and  chosen,  called  God's 
Son  by  election,  Christos  coming  down  from  on  high  into  him 
in  the  form  of  a  dove.  But  they  do  not  say  that  he  was  be- 
gotten by  God  Father,  but  was  made,  like  one  of  the  Archan- 
gels, and,  still,  more  excellently,  and  that  he  is  Lord  both  of 
angels  and  of  all  that  have  been  made  by  the  Governor  of  all ; 
and  coming  and  teaching,  as  what  they  call  Evangel  contains, 
that  he  came  to  abolish  the  sacrifices,  and  if  you  do  not  stop 
sacrificing  his  wrath  will  not  cease  from  you. — Epiphanius, 
contra  Ebionitas,  xxx.  15,  16.  The  Ebionites  lived  in  Basan- 
tis,  Paneadis  (the  neighborhood  of  Caesarea  Philippi),  Moab, 
Batanea,  and  in  Cyprus.  They  retained  circumcision,  sab- 
baths, and  the  Law  of  Moses.  Moreover  they  were  connected 
with  Elxai  and  the  Elohasites.  and  with  Ossaians, — retaining 

1  Peter  plainly  says,  Horn.  xx.  9  :  The  Evil  (One)  does  nothing  bad  in  this  respect 
since  he  carries  out  the  law  given  to  him. — Uhlhorn,  p.  190.  This  is  even  more  true  of 
the  natural  man  or  animal  than  it  is  of  the  Diable.     But  see  2  Thessalon.  ii.  8. 


936  THE   GHEBERS  OF  HEBRON. 

the  name  synagogue  instead  of  ecclesia.  This  connects  them 
with  Sabians  and  Jews  ;  but  they  reject  the  Prophets  and  re- 
gard the  Christos  as  prophet  of  truth,  considering-  him  alone 
to  be  prophet,  and  man,  and  God's  Son,  and  Christos  and 
mere  man,  as  we  said  previously,  coming  to  be  called  Son 
of  God  on  account  of  the  virtue  of  his  life. — ibid.  xxx.  18. 
Now  although  these  are  the  Ebionites  of  the  4th  century  of 
our  era,  Irenaeus  and  Tertullian  found,  in  the  last  quarter 
of  the  second  century,  the  same  idea  prevalent  among  the 
Ebionites  that  Irenaeus  notes  as  an  opinion  of  Kerinthus  (that 
Iesu  was  a  mere  man).  We  find  Essenist  doctrines  in  Mat- 
thew's Gospel,  in  and  among  the  Ebionites  and  Nazorine  Bap- 
tists and  in  the  Codex  Nazoria ;  so  that  the  Essaians  were  dis- 
tinctly the  source  of  Matthew's  Ebionism  and  the  other  forms 
of  Ebionism.  The  writer  of  Matthew's  Gospel  followed  in  his 
own  way  the  Messianist  views  of  the  Sohar,  the  Psalms  and 
the  Prophetical  Books ;  but  all  the  Ebionites  do  not  appear  to 
have  been  of  his  way  of  thinking.  The  Ebionites  were  asso- 
ciated with  the  Ossaians  ( — Epiphanius,  Kata  Ossaion,  1,  2,  5. 
Kata  Herodianon,  3)  and  the  Nazorenes  with  the  Iessaians  be- 
fore they  were  called  Christians  at  Antioch  ( — Epiph.  xxix.  1). 
The  Nasarians  also  abstained  from  the  food  of  the  children  of 
the  world,  neither  eating  things  that  have  life,  nor  sacrificing 
them.  For  they  say  that  the  bibles  are  fabricated  and  that 
none  of  these  was  produced  by  the  fathers.  With  these  the 
opinion  of  the  Ossaians  is  connected,  who  came  from  the  Na- 
bathaean  country  and  Iturea,  Moab  and  Arielitis  and  the  Dead 
Sea.  Elxai  was  connected  with  them  afterwards  in  times  of 
king  Trajan  after  the  appearance  of  the  Saviour,  which  Elxai 
was  a  false  prophet.  Elxai  sprung  from  the  Jews,  thinking 
as  they  did,  but  not  in  his  policy  according  to  law.  And  he 
wrote  a  book  according  to  prophesy,  or  as  if  according  to  in- 
spired wisdom.  He  hates  virginity,  hates  continence,  and 
compels  marriage.  He  was  joined  to  the  Opinion  of  the  Os- 
saians, remnants  of  which  sect  still  exist  (in  380-390)  in  the 
same  Nabathean  land  and  Peraia  towards  the  Moabitis  ;  which 
people  are  now  called  Sampsaioi.  Elxai  confessed  the  Chris- 
tos in  name,  that  he  was  the  Great  King,  but  Epiphanius 
admits  that  he  has  "  not  altogether  discovered  if  Elxai  in- 
structed about  our  Lord  Iesou  Christos  :  for  regarding  this 
he  is  not  definite,  but  simply  says  Christos,  as  if,  from  what 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        937 

we  have  comprehended,  indicating  or  looking  for  some  one 
else." — Epiphanius,  against  the  Ossaians,  3.  This  is  testi- 
mony that  in  the  year  90  of  our  era  Elxai  had  never  spoken 
of  Iesu,  but  had  some  idea  of  a  Christos.  This  agrees  with 
the  suggestion  that  the  name  Iesu  was  a  late  addition  to 
Christianism,  subsequent  to  the  death  of  Barcochebah.  In  an 
age  of  unbounded  Messianist  folly  among  the  Jews  and  Chris- 
tians, an  age  of  which  Lucian  has  left  a  specimen  in  his  ac- 
count of  the  Christian  admiration  of  the  fraud  Peregrinus 
Proteus,  Messianism  had  to  run  its  course  until  some  writer, 
catering  to  popular  imagination,  lets  the  Christos  die  a  sacri- 
fice to  the  favorite  doctrine  of  spirit  and  matter  in  the  East 
that  destroyed  the  body  in  the  expectation  of  the  immortality 
of  the  vital  principle,  the  soul.  "There  was  God  and  Matter, 
light  and  darkness,  good  and  evil,  entire  opposites  the  one  to 
the  other." 

Non  enim  esse  Hulicum  capacem  salutis.1 — Irenaeus,  I.  I.  p.  27. 

"  We  can  hardly  suppose,  from  anything  that  is  known  of  the 
Messianic  ideal  of  the  Jews,  that  the  idea  of  a  Messiah  suffer- 
ing actual  death  could  have  gained  much  ground  among  them 
until  the  days  of  horror  and  despair  which  followed  upon  the 
defeat  of  Barcochebas,  the  flight  to  Bettar,  the  abandonment 
of  the  holy  city  to  the  Romans  and  the  '  abomination  of  deso- 

1  The  wisdom  among  the  perfect,  not  the  wisdom  of  this  world. — 1  Cor.  ii.  f>.  In 
the  religions  of  the  orient  the  seasons  of  fasting  and  self-denial  were  followed  by  fes- 
tivals of  unrestrained  debauch.  It  was  in  honor  of  external  nature.  When  the  grass 
withered  and  the  flower  faded,  then  was  the  time  for  ascetic  self-denial  ;  but  when 
spring  returned  then  abandonment  to  excess.  This  is  the  reason  why  demons  eagerly 
desire  to  enter  into  the  bodies  of  men.  Being  spirits  and  having  the  desire  for  food 
and  drinks  and  .  .  .  ,2  and  not  being  able  to  enjoy  these  on  account  of  being  spirits 
and  the  want  of  the  necessary  organs  for  use,  they  enter  into  the  bodies  of  men  ;  in  or- 
der that  having  obtained  the  ministering  organs  they  may  be  able  to  have  what  they 
want;  whether  food  by  means  of  man's  teeth  or  .  .  .3  Therefore  to  expel  the 
demons  abstinence  and  fasting  and  the  affliction  of  the  flesh  are  a  most  suitable  help. 
For  if  they  enter  into  man's  body  for  the  sake  of  enjoyment  it  is  clear  that  by  affliction 
of  the  flesh  they  are  driven  out.  But  since  some  more  troublesome  spirits,  contending, 
although  chastised,  continue  in  the  castigated  body,  therefore  it  is  necessary  to  resort 
to  prayers  and  entreaties  to  Cod,  refraining  from  all  impure  pretexts,  that  the  hand  of 
God  may  attain  to  a  cure  of  him  as  being  a  holy  and  believing  person. — Clementine 
Homily,  ix.  10.  Calcare  enim  libidinem,  fugere  luxuriam,  omnesque  voluptates  corporis 
premcre  ac  fraenare,  hoc  est  principatum  gcrerc  totius  Aegypti. — Origen  in  Gen.  xlv. 
Horn.  xv. 

2  Sunousia. 

3  Sunousia. — Clementine  Homily,  ix.  10. 


938  THE   GHEBERS  OF  HEBRON. 

latiou ; '  when  the  illusions  respecting  the  king-  in  Jerusalem 
must  have  passed  away.  Nay  (to  quote  Havet),  '  le  regne  cle 
Jehova  etait  fini.' "— Antiqua  Mater,  202,  203,  see  too  88,  89, 
90. 

The  King  in  his  beauty  thine  eyes  shall  see  ! — Isaiah,  xxxiii.  17. 

The  dislike  shown  (Rev.  ii.  6,  14)  to  the  Nikolaitans,  as  also 
to  the  Karpokratians  and  a  part  of  the  Ebionites,  seems  to  have 
been  caused  by  their  immorality  ;  and  indicates  the  resem- 
blance of  the  Iessaians  to  the  Essaians  in  continence ;  but 
Elxai  hated  virginity  and  commanded  marriage,  while  the 
GosxDel  of  Matthew  (with  some  Essene  traits)  allowed  wine  at 
Cana  of  Galilee  :  showing  that  if  Matthew  is  Iessaian,  Ebion- 
ite,  and  Nazoraios,  he  is  not  necessarily  a  complete  Essene. 
His  sect  is  the  sect  of  the  Poor  ( — Luke  xvi.  25,  29,  31),  the 
Ebionites  of  a  certain  sort. 

The  Epistle  of  Barnabas  refers  to  Ebionite  or  kindred 
opinions,  and  is  probably  a  forgery  ;  at  least  according  to  An- 
tiqua Mater,  72,  88,  90,  91  (he  names  Iesu  12  times),  93,  94,  95, 
96,  107-109,  166,  197,  202,  203.  The  idea  is,  that  this  Epistle  is 
a  late  work, — posterior  to  135,  mentioning  the  name  Iesus. — 
ibid.  72,  200-203.  It  is  to  the  time  immediately  following  the 
destruction  of  Barchochebas  at  Bettar  that  we  must  refer  (ac- 
cording to  all  indications)  the  polemic  of  such  men  as  the  au- 
thor of  '  Barnabas  '  against  Jewish  rites  and  institutions.  The 
old  enmity  of  the  Greeks  and  Jews  was  intensified  by  the  fact 
that  the  latter  had  now  to  deal  with  foes  of  their  own  house- 
hold. Men  of  Jewish  blood  must  have  conspired  to  cast  the 
•odium  of  the  murder  of  the  Messiah  upon  the  ancestors  of  the 
afflicted  race.— Antiqua  Mater,  203.  Add  to  that  the  Hellen- 
ists ;  and  furor  was  certain  to  arise.  Had  Barnabas  possessed 
the  accounts  that  we  possess  of  the  crucifixion  then  he  cer- 
tainly would  have  used  them.— Antiqua  Mater,  203-4.  Justin 
possessed  such  accounts,  and  certainly  used  them  ;  but  he  got 
them  from  a  Gospel.  But  the  quarrel  began  between  Hellen- 
ists and  Judaisers ,— followed  up  in  the  entire  Transjorclan. 
All  goes  to  show  that  our  Gospels  followed  in  writing,  in  the 
middle  of  the  Second  Century,  the  preceding  rumor,  and 
made  as  much  use  of  it  as  possible.  It  paid  from  the  first, 
to  start  a  sensation.  The  author  of  'Antiqua  Mater' sup- 
poses that  the  explanation  of  a  crucified  Iesua  is  the  use  of 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        939 

the  sign  of  the  cross  at  Baptism  in  the  Mithraworship.  From 
the  first  Epistle  of  Peter,  iii.  22,  iv.  2,  3,  6,  v.  13,  it  could  be 
inferred  that  the  Ebionites  had  spread  over  the  East  as  far  as 
Babylon  in  the  time  of  Hadrian's  successor  A.D.  138-161. 

In  an  age  that  was  full  of  idealism,  platonism,  and  igno- 
rance of  real  causes,  except  the  influences  of  the  sun,  moon,  fire, 
air,  and  water,  when  astrology  was  more  in  vogue  than  astron- 
omy, when  truth  was  believed  to  lie  in  mystery,  the  influence 
first  of  the  priest,  next  of  the  rabbi,  teacher,  philosopher,  ma- 
gus, goes  and  cheat,  was  paramount  in  the  East.  "Where  most 
persons  could  not  read,  the  influence  of  the  "  scripta  "  was  un- 
bounded with  those  who  "  knew  not  the  Law."  Mark  how 
great  was  the  extent  of  the  Kabalist  writings  that  are  now 
contained  in  the  Sulzbach  edition  of  the  Sohar,  some  of  whose 
doctrines  go  back  to  an  antiquity  earlier  than  the  beginning 
of  the  Second  Century.  With  this  mass  of  idealism  in  the 
Books  of  Hermes,  the  Old  Testament,  and  the  teachings  of 
Simeon  ben  Iochai  and  his  predecessors  in  the  Kabalist  tradi- 
tions, as  suggestions,  can  we  wonder  that  gnostic  haeresies  were 
even  older  than  the  time  of  Simon  Magus  and  that  the  Gnosis 
or  pretended  Science  of  his  followers  was  spread  abroad  on 
the  wings  of  fame  ?  But  the  gnosis  of  fire  and  dualism  was 
already  in  the  Hebrew  scriptures,  the  Kabalah  had  made  the 
most  of  Angelology  and  asarkos  messianisin,  and  as  one  Gnos- 
tic system  after  another  came  to  the  front  the  number  of  them 
was  greater  perhaps  than  the  absolute  demand.  There  was 
nothing  substantial  in  the  gnosis,  and  one  theory  might  be  ex- 
pected to  replace  another.  The  Messianic  theory  may  have 
been  less  potent  after  R.  Akiba  and  Barcochebah  fell.  Still, 
there  was  enough  belief  in  it,  if  properly  managed,  to  last  a 
time  longer.  It  had  to  be  supported  by  something  besides 
idealism  to  stand  on  a  firm  basis.  It  required  history  to  back 
it  up,  real  events,  or  a  narrative  adequate  to  produce  the  same 
effect  as  vera  historia.  The  effect  of  the  narrative  would  be 
that  of  a  petitio  principii,  that  is,  to  withdraw  the  attention 
from  the  point  of  merely  theoretical  Messianisin  and  concen- 
trate it  upon  the  story  of  the  life  of  the  Logos.  The  Hebrew 
Bibb1,  Isaiah  and  Daniel  were  at  hand  to  testify  to  the  truth  of 
the  narrative  by  foretelling  the  events  narrated.  To  secure 
the  confidence  of  an  oriental  it  was  not  always  necessary  to 
produce  absolute  facts,  but  only  probabilities  that  he  could 


940  THE  OHEBERS  OF  HEBRON. 

not  well  dispute.  Compare  the  dialogue  between  Justin  and 
Tryplio.  If  the  facts  are  once  admitted,  the  rest  is  merely  an 
affair  of  dialectics.  To  confute  Justin,  the  Jew  had  to  annihi- 
late Philo's  theory  of  the  logos  and  to  prove  a  negative  as  to 
the  alleged  facts. 

The  glory  of  the  Essene  self-denial l  has  thrown  a  search 
light  upon  the  conscience  of  succeeding  generations  of  Nazo- 
renes,  Ebionites,  and  Christians.  Irenaeus  says  that  the  fol- 
lowers and  successors  of  Simon  Magus  have  dropped  his  name 
but  teach  his  doctrine,  putting  forward  indeed  the  name  of 
Iesu  Christos  as  an  inducement.  From  Saturninus  and  Mar- 
kion  those  who  are  called  the  Encratites  (the  Continent)  pro- 
claimed abstinence  from  nuptials,  frustrating  the  ancient  for- 
mation of  God  and  indirectly  accusing  him  who  made  the 
male  and  the  female  for  the  generation  of  men :  and  their 
latest  invention  is  to  deny  the  salvation  of  the  first-created. — 
Irenaeus,  I.  xxx.  We  cannot  afford  here  to  overlook  the  direct 
descent  of  Saturninus  and  Markion  from  Essene,  Ebionite,  and 
Nazorene  self-denial  and  the  practice  of  the  Philonian  Ther- 
apeutae. 

The  tradition  from  '  the  apostles  '  is  first  Linus,  next  Ana- 
kletus,  then  Klemes  takes  the  pontificate  ;  then  Euaristus,  Alex- 
ander, Xustus,  Telesphorus,  Huginus,  Pius,  Aniketus,  Soter. 
Kerdon  came  to  Eome  under  Huginus.  Markion,  following 
Kerdon,  grew  in  strength  under  Aniketus,  who  was  tenth  in 
the  episcopate  (a.d.  154-166). 

Apparently  Justin,  the  writer  of  Matthew's  Gospel,  and 
Irenaeus  were  laboring  to  spread  a  new  form  of  Messianism.— 
Eev.  xxii.  12,  20.  AVhen  we  remember  that  the  Essenes  and 
Ebionites  or  Nazorenes  were  supervised  by  their  presbyters, 
that  the  "  Church  "  came  later,  that  the  Ebionites  were  a  rapidly 
growing  body  in  the  second  century  extending  from  Moab  and 
Bashan  to  Antioch  and  Cyprus,  that  Matthew,  xvi.  18,  already 
dreams  of  founding  a  "  Church "  a  Petrine-Ebionite  Church, 
that  the  "Acts"  is  Petrine,  that  Galatians  is  Petrine,  that 
Justin  is  Petrine  but  knows  no  Paul,  the  question  comes  up, 
on  the  theory  that  Peter  and  Paul  died  at  Rome  in  the  year 

i  Know  you  not  that  your  body  is  a  temple  of  the  holy  pneuma  in  you,  which  you 
have  from  God,  and  youdont  belong  to  yourselves  ?  For  you  were  purchased  for  an 
equivalent ;  glorify  the  God  in  your  body.— 1  Cor.  vi.  19,  20 ;  vii.  1,  2.  This  looks  like 
a  genuine  product  of  a  Jewchristian  of  the  Diaspora. 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        941 

60,  bow  it  could  be  that  before  a.d.  G5  the  Christian  Diaspora 
could  have  made  such  astonishing'  progress  at  Antioch,  in 
Asia  Minor  and  at  Corinth;  and,  if  it  had  done  so,  how  it  is 
that  Matthew  with  all  his  Ebionisin  (Matth.  x.  6,  41 ;  v.  17), 
with  all  his  exclusiveness,  should  not  have  once  raised  the 
question  of  circumcision,  not  even  spoken  the  word,  while  in  the 
Epistle  to  the  "Galatians"  we  behold  the  Petrine  and  Greek 
elements  in  full  controversy.  Could  all  this  fulness  and  ripe- 
ness of  time  have  been  attained  before  Nero  surveyed  the 
spectacle  of  burning  Rome,  or  was  it  not  the  fruits  of  the  whole 
half  of  the  second  century !  When  in  the  Greek-Ebionite  dis- 
pute we  see  the  "  beggarly  elements  "  of  the  Law  made  most 
prominent,  when  Matthew,  x.  6  turns  his  back  upon  the  Samar- 
itans and  bids  the  wandering  "  apostles  "  (x.  40,  41)  attend  only 
to  the  necessities  of  "the  house  of  Israel"  (even  as  Paul  is 
represented  as  beginning  first  with  the  synagogues  of  the 
Dispersion),  declaring  that  he  is  not  "come  to  destroy  the 
Law  and  the  Prophets  "  as  the  Pauline  writings  were  doing, 
but  to  sustain  and  preserve  the  institutions  of  Moses  from  the 
Pharisee  interpretations,  what  other  consideration  could  have 
caused  the  silence  of  this  Greek  writer  in  reference  to  the  main 
topic,  circumcision,  except,  like  Justin  Martyr  after  the  year 
150,  he  saw  that  circumcision  had  to  be  abandoned  for  the  sake 
of  the  "  Church  "  in  the  case  of  the  Gentiles!  There  is  a  re- 
markable agreement  of  Matthew,  x.  6,  with  Justin  Martyr, 
Irenaeus  and  Epiphanius  in  their  hostility  to  the  people  of 
Samaria.  Justin  states  that  they  were  led  astray  by  Simon 
Magus,  while  Irenaeus  puts  him  at  the  head  of  all  the  haere- 
sies. 

The  Roman  free  city  was  the  framework  of  the  Church. 
The  Great  City  alone  had  a  veritable  Church  with  a  bishop  ; 
the  little  town  was  in  ecclesiastical  dependance  on  the  large 
one.  This  primacy  of  the  great  cities  was  the  great  point.  The 
great  city  once  converted,  the  small  ones  and  the  country  fol- 
lowed suit.  The  ecclesiastical  province  corresponded  to  the 
Roman  province  ;  the  divisions  of  the  cultus  of  Rome  and 
Augustus  were  here  the  secret  law  that  regulated  all.  The 
cities  that  had  a  flamen  or  archiereus  were  those  that,  later, 
had  an  archbishop  ;  the  flu  men  civitatis  became  the  bishop.1 
Rome  was  the  spot  where  this  great  idea  of  catholicity  prepared 

1  Renan,  Conferences  d'Angleterre,  108,  109. 


942  THE  OHEBERS  OF  HEBRON. 

itself ! 1  Constantine  saw  the  internal  force  of  the  Church,  the 
populations  of  Asia  Minor,  of  Syria,  of  Thrake,  of  Makedonia, 
in  a  word  of  the  eastern  part  of  the  empire,  already  more  than 
half  of  them  Christians.  His  mother  held  up  before  his  eyes 
the  conception  of  an  empire  of  the  Orient,  having  its  centre 
about  Nicea  or  Nicomedia,  of  which  the  bishops  and  the  mul- 
titudes of  poor  matriculates  of  the  Church,  who  manufactured 
opinion  in  the  great  cities,  should  be  the  ligaments.  Constan- 
tine made  the  empire  Christian.2  The  earliest  Church  was 
founded  in  a  belief  in  the  Messia'h  and  the  End  of  the  world, 
which  was  expected  immediately.3  But  as  successive  years 
proved  the  fallacy  of  this  idea  the  congregation  would  have 
dissolved  in  anarchy  if  Rome  had  not  made  it  over  again,  sub- 
stituting for  the  community  the  power  of  the  bishop  or  chief 
presbyter.4  The  apostolical  title  is  all,  the  right  of  the  people 
is  reduced  to  nothing.  We  can  then  say  that  Catholicism  has 
really  had  its  origin  at  Rome,  since  the  Church  of  Rome  has 
laid  down  its  first  outline.  The  free  church  of  St.  Paul  was  a 
utopia  of  no  particular  benefit  for  the  future.  With  evangelic 
liberty  there  was  disorder;  they  did  not  see  that  with  the 
hierarchy  there  would  be  at  length  uniformity  and  death.5 
Rome  has  propagated  Judaism  in  its  Christian  form  ; 6  but  it 
was  Judaism  with  its  fruitful  principles  of  alms  and  charity, 
with  its  absolute  confidence  in  the  future  of  humanity,  with 
this  joy  of  the  heart  of  which  it  has  always  had  the  secret- 
Judaism,  however,  freed  from  the  observances  and  the  distinc- 
tive traits  which  had  been  invented  to  characterise  the  religion 
proper  of  the  children  of  Israel.7  It  is  from  the  synagogues 
that  the  Church  started  ; 8  and  it  would  have  perished  but  for 
the  posthumous  fusion  of  the  Petrine  and  Pauline  parties  by 
the  efforts  of  Clemens  Romanus.9 — Renan,  125,  127. 

J  ibid.  170. 

2ib.  195. 

3  ibid.  159  ;  Rev.  xxii.  12,  20  :  I  come  quickly. 

« Renan,  157-159. 

6  ibid.  133. 

6  ibid.  20. 

7  ib.  21. 
s  ib.  52. 

9  In  Clemens,  c.  38,  faith  alone  justifies,  and  justification  is  purely  a  work  of  the  gra- 
cious will  of  God  in  opposition  to  all  that  man  himself  does,  and  to  this  grace  of  God  even 
the  Christian  virtues  must  be  referred  as  gifts  of  grace.— Hilgenfeld,  Apost.  Vater,  86. 
Klemes,  Klemens,  is  possibly  not  the  Clemens  mentioned  in  Philippesians,  iv.  3. 


THE  GREAT  ARCHANGEL   OF  THE  EMONITES.        943 

The  victory  of  Rome  was  complete.  A  captain,  of  the  Latin 
race,  destroyed  the  fortress  of  Semiticism,  and  on  the  Law, 
regarded  as  Revelation,  intiicted  the  greatest  defeat  it  had  ever 
received.  It  was  the  triumph  of  the  Roman  law  over  the  Jew- 
ish Thora,  which  was  assumed  to  have  been  divinely  revealed.1 
If  Christianism  had  not  carried  the  day  we  may  be  certain  that 
the  religion  of  Mithra  would  have  carried  it,  for  in  point  of 
doctrine  they  were  much  alike.'  AVlicn  in  the  2nd  century  two 
classes  of  idea  (the  Oriental  and  the  Greek)  came  into  collision, 
the  Oriental  (being  the  most  thought  out,  the  most  thoroughly 
rooted  and  profound,  at  least  for  that  time)  bore  away  the 
palm,  especially  in  Eome  and  Western  Asia  where  the  ancient 

Encyclopaedia  Brittanica  Art.  'Apostolic  Fathers '  p.  195.  Dionysius  of  Corinth, 
A.D.  166  is  the  first  to  mention  Clemens  Romanus  as  the  author  of  an  epistle  from  the 
Roman  Church  to  the  Corinthian  Church.  Accordingly,  some  critics  have  refused  to 
recognize  Clemens  as  the  author  and  they  have  put  the  letter  well  on  into  the  2nd  cen- 
tury.—ibid,  p.  196.  The  Homilies  ascribed  to  Clemens  Romanus  originated  in  the 
2nd  century,  according  to  the  usual  acceptation. — Chwolsohn,  Ssabier,  I.  400.  The 
Clementines  are  a  fiction,  dating  about  the  end  of  the  2nd  or  the  beginning  of  the  3d 
century. — Encyclopaedia  Brittanica,  196,  197.  The  1st  Epistle  of  Clemens  of  Rome  has 
as  factors  the  doctrine  of  the  Epistle  to  the  Hebrews  and  Petrine  Jew-Christianism,  it 
has  justification  by  faith,  and  the  genuine  Pauline  basis  of  its  theology. — Hilgenfeld, 
Apostol.  Viiter,  86. 

A  material  cause  contributed  much  to  the  preeminence  of  the  Roman  Church.  It 
was  extremely  rich.  Its  property  ably  administered  served  as  a  fund  for  assistance  and 
propagandism  to  the  other  churches.  The  common  treasure  of  Christianity  was  in 
some  sort  at  Rome. — Renan,  172,  173.  The  Pauline  Epistles  were  not  exceptions  from 
the  paeudepigraphic  character  of  second  century  literature. — Antiqua  Mater,  35.  The 
conclusion  is  probable  that  in  the  gnostic  movement  we  see  the  real  beginning  of  the 
conquests  of  the  Christiani  (Antiqua  Mater,  51); — except  that  there  was  much  pre- 
existing gnosis  in  the  Old  Testament  (Isaiah,  lxiii.  S)  and  Iesua  the  Angel  was  a  name 
of  Metatron  and  Mithra,  King  of  all  angels,  Sar  haphanim,  and  wept  for  the  destroyed 
Temple. — Bodenschatz,  II.  192. 

1  Renan,  117. 

-  Renan,  44.  According  to  Massey,  Christ,  as  the  Ram,  (or  Young  Lamb),  dates 
from  B.C.  2410.  Christ  as  Ichlhus,  the  fish,  dates  from  B.C.  255.  Christ  however  in 
the  human  form  dates  from  the  second  century  of  our  era.  The  Gnostic  Christ  is  tin- 
Egyptian  Horus,  represented  Logos-like  with  the  head  of  Leo.  He  is  also  represented 
standing  on  a  crocodile,  holding  a  fish  over  his  head,  Horus  the  cross,  redeemer  and 
freer  (from  Hades),  in  the  sign  Pisces,  crushing  the  Darkness  in  its  crocodile  emblem. 
So  Apollo  and  Krishna  crush  the  Serpent !  And  Apollo  is  Mithra.  The  Little  Mys- 
teries were  celebrated  when  sol  pervades  Aries.  Herakles  is  termed  Saviour. — Julian 
Orat.  vii.  230  ;  Movers,  389  ;  Munk,  Palest.  522.  Metatron  was  called  Saviour  Angel, 
Angel  Iesua. — Bodenschatz,  II.  191,  192.  Hermes  is  Saviour  and  best  Angel. — Diodor. 
v.  341  ;  Aeschylns,  ChoSph.  1.  With  mythology  at  the  bottom  and  Ebionism  (and  dem- 
ocratic communism)  on  top,  the  legitimate  result  was  Paulinism  and  Romanism. 
Clemens  Romanus  stands  as  to  Justification  by  faith,  just  where  Paulinism  stands. — 
Hilgenfeld,  Ap.  Vat.  86;  Gen.  xii.  1  f;  xiii.  14,  15  f.  Genuinely  Pauline  is  the  refer- 
ence of  this  faith  to  the  death  of  the  Redeemer  (Clemens,  c.  10). — Hilgenf.  86. 


044  THE  OHEBERS  OF  HEBRON. 

religion  could  no  longer  continue  to  flourish.  The  monuments 
of  Mithra  were  on  the  Danube,  and  existed  in  England  at  some 
period  in  the  first  centuries  of  our  era,  supposed  to  have  been 
carried  there  by  troops  that  were  ordered  to  that  station. 
Julian,  himself  a  scholar,  could  not  have  remained  in  igno- 
rance of  that  religion  ;  and  as  to  Budhism,  Christianity  proved 
able  to  duplicate  it. 

The  Mithra  Invictus,  the  Unconquered  Sun,  was  an  ancient 
Myth  of  the  Eesurrection  of  Bol,  Apollo  (for  Apollo  too  serves 
Adamatos  or  Admetus  in  Hades),  Adonis,  Osiris.  The  pecul- 
iarity of  the  Orientals  was  that  they  must  invent  a  '  holy  nar- 
rative '  about  the  death  of  the  Sun  at  the  time  of  the  shortest 
day,  and  at  other  seasons.  This  peculiarity  is  marked  in  the 
case  of  Adon  (the  Sun)  in  two  instances,  the  entrance  of  Sin  or 
Adon  into  the  moon,  when  Adonis  loses  sex.  They  were  in- 
spired to  narrate  the  holy  story  of  the  unfortunate  history  of 
Kombab  and  the  eunuchs  !  This  was  told  in  Lucian's  time  at 
Byblus,  about  a.d.  161-165  ;  in  connection  with  the  bisex  mys- 
tery of  Adon  and  Alohim.1  Another  instance  of  loquacity  is 
the  myth  of  Adonis  slain  by  a  Boar  (Winter,  or  the  dry  scorch- 
ing Summer  Heat,  sometimes)  who  revives  and  comes  to  life 
again  the  third  day.  It  is  true  that  it  took  time  to  create 
among  the  learned  and  cultivated  Sadukeans  a  disbelief  in  the 
doctrine  of  resurrection,  and  Genesis  shows  their  influence  in 
the  exclusion  of  the  subject  altogether ;  but  the  Hoi  Adon, 
Alas  Adonis,  appears  in  the  Prophets.2  This  inclination  to 
emphasise  the  periods  of  natural  events  by  myth  and  narrative 
was  ingrained  in  Syria,  Jerusalem,3  and  the  Egyptian  Delta, 
and  the  connection  of  the  Iesoua  with  the  Sun  ( — Matthew, 
xvii.  2  ;  xiii.  43)  was  sustained  for  several  centuries  among  the 
Arabians  later  than  a.d.  150.  Not  only  this,  but  a  church- 
father  in  the  fourth  century  4  heard  a  woman,  in  the  cave  where 
the  Salvator  was  born,  still  singing  the  Adonimaoidos.5  Jus- 
tin finds  and  recognises  the  myth  of  Mithra,  as  applied  to  the 
Iesoua. — Justin,  Dial.  p.  87.  So  much  for  the  Syrian  tendency 
to  get  up  the  hieros  logos  or  '  holy  narrative.'     As,  then,  the 

1  Compare  Gen.  ii.  21,  23 ;  Hippolytus,  vi.  17,  18 ;  Lucian,  Dea  Syria,  15,  27,  28,  51. 

2  Jeremiah,  xxii.  18,  xxxiv.  5  ;  Abel  Mizraim. — Gen.  L.  10,  11. 

3  Ezekiel,  viii.  12,  14. 

4  Hieronymus,  ep.  49  ;  ad  Paulinum. 

5  Mourning  the  Lord  (the  Lover  of  Vena,  the  Moon)  just  as  in  Ezekiel,  viii.  12,  14  : 
"  for  the  Lord  has  forsaken  the  earth." 


THE  ORE  AT  ARCHANGEL   OF   THE  EBIONITES.        945 

Adonis-myth  was  still  in  full  sway  in  a.d.  154,  there  was  an 
inducement  for  Matthew,  or  even  for  Luke,  to  adhere  to  the 
custom  of  the  country  in  using  the  "  sacred  story  "  in  his  nar- 
rative. The  birth  and  death  of  Mithra,  the  Virginal  birth,  the 
Death  of  the  Unconquered  Sun,  the  Slain  Messiah,  the  risen 
Lord,  Adon's  Resurrection,  all  rushed  with  full  force  on  the 
mind  of  the  follower  of  the  Apostle  to  the  Heathen.  Salvation 
is  to  Iahoh !— Ionah,  ii.  9. 

To  the  bottom  of  mountains  I  descended,  the  bars  of  the  earth  were  upon 
me  to  eternity. 

The  Abyss  of  the  waters  (of  Hades)  surrounded  me ! 

Yet  thou  hast  made  my  soul  ascend  from  the  Pit, — Ia'hoh,  my  Alah  ! — 
Ionah,  ii.  6,  7. 

The  Jews  were  particularly  numerous  at  Antioch.  "  Com- 
bining as  far  as  we  can  the  representations  of  Lucian  with 
what  is  known  of  the  mixed  religious  life  of  Syrian  Palestine, 
it  appears  to  us  that  he  has  his  eye  upon  that  form  of  Chris- 
tianity which  was  earlier  than  the  orthodox  Christianity  of 
Justin  and  the  Fathers,  a  Hellenic,  Gnostic,  Gentile  Chris- 
tianity, in  which  there  was  little  but  the  mere  name  Christus 
to  remind  of  the  current  beliefs  of  Judaism.  Originating 
amidst  heathen  and  Jews,  the  new  doctrine  contemned  the 
faith  of  both,  and  aimed  at  the  establishment  of  a  new  Mystery. 
It  spread  through  Samaria  and  Galilee,  the  Decapolis,  to  the 
coasts  of  Tyre  and  Sidon  ;  and  at  the  time  of  Lucian,  Antioch 
was  the  great  centre  of  its  propagandist  activity,  whence  it 
had  spread  through  Asia  Minor.  So  bold  an  innovation  must 
have  been  accompanied  with  many  extravagancies  and  with  a 
boundless  enthusiasm  which  sufficiently  explains  the  strictures 
of  Lucian.  It  is,  we  must  believe,  Gnostic  apostleship  that  he 
had  in  view  in  his  description,  that  apostleship  which  was  to 
be  dignified  with  the  name  of  Paul,  and  from  which  that  of 
Simon  Magus  was  finally  dissociated." — Antiqua  Mater,  p.  2G0. 
If  the  Petrine  element  in  Matthew,  xvi.  18,  is  obviously  late,  it 
follows  that  the  same  element  in  Galatians,  i.  ii.  is  late.  Mat- 
thew makes  Peter  (Kephas)  the  rock  on  which  he  founds  the 
Nazoraian  Church ;  but  Galatians,  too,  "  inquires  for  Peter," 
makes  him  out  (as  does  Acts,  xv.  7)  to  be  the  "  Apostle  of  the 
Circumcised  people,"  "blames  Peter,"  acknowledges  the 
Apostles,  of  whom  Paulus  Canonicus  is  one,  goes  beyond  Mat- 
60 


946  THE  GHEBERS  OF  HEBRON. 

thew  on  the  question  of  circumcision  in  Galatians,  ii.  7,  8, 16  ;  v. 
2  ;  vi.  15.  This  all  looks  like  a  change  of  base.  The  anticircuni- 
cision  naturally  interested  the  Greek  Christians,  and  would  of 
course  claim  mention.  In  the  case  of  the  Ebionites,  perhaps, 
there  was  no  need  of  lugging-  the  subject  in  ;  but  as  Matthew's 
Gospel  was  written  in  Greek,  for  such  as  could  read  Greek, 
we  have  to  assume  that  in  a.d.  150,  among  the  Greeks,  circum- 
cision would  have  been  out  of  place.  Justin  of  Flavia  Neapo- 
lis  knows  Greek  well,  and  from  the  time  of  the  Seleucidae  it 
had  been  more  or  less  known  in  Samaria.  If  Galatians,  ii. 
7-17,  be  an  interpolation  (and  the  Epistle  to  the  Romans  looks 
interpolated.— Daniel  Volter,  Theol.  Tijdschrift,  1889,  pp.  274- 
292)  then  it  might  be  as  late  as  152-160.  At  any  rate,  in  that 
case  the  circumcision  dispute  in  Galatians  ii.  would  not  tend  to 
carry  Paulus  of  our  canon  back  to  any  earlier  period.  But  D. 
Volter,  p.  293,  291,  regards  the  whole  epistle  to  the  Galatians 
as  not  genuine.  The  Epistle  may  not  have  been  the  work  of 
the  Historical  Paul,  but  the  writer  of  it  may  been  correct  so 
far  as  that  there  was  a  difference  in  the  2nd  century  between 
Jew-Christians  and  Hellenists  over  circumcision. — Acts,  vii. 
8  ;  x.  45  ;  xi.  2  ;  xv.  1,  2.  As  this  subject  is  treated  in  Acts,  is 
there  any  reason,  why,  if  Galatians  be  not  a  genuine  work  of 
Paul  and  busies  itself,  like  Acts,  with  the  question  of  circumci- 
sion, it  should  not  be  considered  nearly  as  late  as  the  Book  of 
Acts  ?  Justin  knows  nothing  of  Paul,  but  after  Simon  Magus 
and  Menander  he  at  once  names  Markion  next. — Justin,  Apol.  I. 
p.  145  ;  Antiqua  Mater,  215.  Some  one  has  said  that  in  a  contro- 
versy each  side  borrows  from  the  other.  Then  Christianism 
could  have  taken  something  from  Markion  ;  and  this  is  the 
view  of  the  author  of  '  Antiqua  Mater.' 

The  writer  of  the  Gospel  according  to  John  must  have 
known  the  writings  or  dogmas  of  Philo  Judaeus  and  Hermes 
Trismegistus  as  well  as  the  Nazorene  and  Ebionite  theory  of 
the  Great  Archangel  before  he  could  assume  that  the  Father 
and  Son  (both  mentioned  by  Hermes  Trism.  and  almost  named 
in  Philo's  writings)  were  one. — John,  i.  1,  viii.  42,  vii.  31,  x.  24, 
30,  33,  36.  As  Philo  knew  the  Logos-theology  and  precedes 
John  without  mentioning  a  Iesu,  room  is  left  after  Philo  and 
before  John  for  the  Ebionite-Nazarene  Gospel  of  Matthew  to 
come  upon  the  scene  with  a  new  Glad  Tidings. 

Mommsen,  v.  546,  550,  attests  the  depopulated  land  of  the 


THE  ORE  AT  ARCHANGEL   OF  THE  EBIOMTES.        947 

Jews  as  also  the  reliance  of  the  Diaspora  on  Moses,  and  de- 
scribes the  broken  sway  of  the  Pharisees.  It  was  probably  at 
this  time  when  the  Pharisees  were  powerless  that  the  Gospels 
of  Matthew  and  Luke  were  written. — Matthew,  x.  5,  6,  xvi.  6, 
12,  xviii.  8,  xxiii.  2.  After  Adrian's  war  against  Bar  Coeheba 
the  trans  Jordan  Ebionites,  Nazorenes,  and  the  Diaspora  were 
left.  In  about  a.d.  133-134  Judaea's  male  population  was 
everywhere  cut  down. — Mommsen,  v.  p.  546.  The  Gospel  ac- 
cording- to  Matthew  stands  on  Ebionism  ( — Matth.  x.  5,  6)  and 
Judaism  ;  it  tells  mankind  to  listen  to  Moses  and  the  Prophets 
(—Matth.  xvi.  29,  31)  but  is  politic  in  saying  nothing  about 
Circumcision.  In  fact,  the  description  of  the  holy  ghost  (in 
Luke  and  Matthew)  as  descending  into  a  virgin  of  the  race  of 
Abrahm  is  a  thoroughly  gnostic  conception  in  itself;  and 
coupled  with  the  very  gnostic  expression  "the  Son  of  the 
Man  "  (Irenaeus,  I.  xxxiv.  ;  Ezekiel,  I.  26,  27),  for  Iesu  is  (ac- 
cording to  Matthew,  i.  20,  23)  rather  the  son  of  the  woman  than 
of  man,  and  with  the  absence  of  all  mention  of  circumcision, 
points  to  a  very  late  date  for  the  Gospel  of  Matthew, — a  date 
posterior  to  that  of  the  gnostics  mentioned  in  Irenaeus,  I.  vii. 
xx. -xxv.,  xxxiv.  In  the  Ionian  cities  and  in  Greece  the  Jewish 
Diaspora  spoke  Greek. — Mommsen,  Rom.  Gesch.  v.  490.  2nd 
ed.  We  can  now  see  why  the  Gospel  of  Matthew  was  written 
in  Greek.  The  Jews  of  Eome  used  Greek  during  the  first 
three  centuries. — ibid.  v.  547. 

The  Ebionites  were  gnostics '  and  the  New  Testament  has 
its  gnosis.  The  Ebionites  were  Judaists  (Titus,  i.  10,  14)  not 
Pharisees,  although  they  kept  the  laws  of  Moses  and  followed 
Essene  customs,  rejecting  the  Pauline  Epistles.  The  New 
Birth  was  joined  to  the  practice  of  the  Essene  system. — Titus, 
iii.  4,  6 ;  Acts,  ii.  42-47.  The  word  Lord  which  Micah  applied 
to  the  Hebrew  God  the  Ebionites  applied  to  the  Son,  the 
Christos.  The  renegades  referred  to  in  Matthew,  xxiv.  10,  11, 
can  have  lived  during  the  Second  Century  persecutions  of  the 
Christians.  Compare  Rev.  ii.  10;  vi.  10;  vii.  14.  Epiphanius, 
xxx.  2.  p.  245,  ed.  Oehler,  tells  us  that  the  commencement  of 
the  Ebionite  faction  began  after  the  ruin  of  the  City  Jerusalem  ; 

1  Dan.  vii.  13,14;  Micah,  v.  2;  Irenaeus,  ed.  1077.  pp.67,  187;  Hippolytus,  v.  19; 
Dunlap,  Sod,  II.  p.  28.  Kerinthns  is  closely  related  to  the  Ebionites.— Hippolytus. 
vii.  :;4,  35;  x.  22.  Duncker.  The  Ebionites  were  gnostics  and  believed  in  Aeons.— 
Norberg,  Codex  Nazoria,  I.  p.  v.  Preface.  So  wire  the  Xazuraioi  and  Nazoria.  Kerin- 
thus,  a.d.  115,  taught  circumcision  and  to  keep  the  sabbath. 


94S  THE  GHEBERS  OF  HEBRON. 

and  the  Clementine  Homily,  II.  17,  says  :  "  First  a  false  evan- 
gel by  a  certain  impostor  must  come,  and  then  in  like  man- 
ner, after  the  Destruction  of  the  Holy  Place  a  true  evangel  be 
secretly  sent." — A.  D.  Loman,  p.  83.  Some  of  the  later  Ebionites 
did  not  deny  the  miraculous  birth  of  Iesua.  To  these  Irenaeus 
devotes  some  seven  lines,  affirming  that  they  use  only  that 
evangel  which  is  according  to  Matthew,  solo  autem  eo  quod  est 
secundum  Matthaeum  Euangelio  utuntur ;  observe  the  pres- 
ent tense,  "  use  :  "  as  Irenaeus  wrote  circa  185-187,  the  present 
tense  shows  that  he  is  speaking  of  some  Ebionites  in  the  last 
part  of  the  2nd  century,  subsequent  to  a.d.  150.  There  is  no 
doubt  that,  by  that  time  (a.d.  180),  they  could  have  used  Mat- 
thew's Gospel  and  perhaps  sooner  if  so  disposed.  The  most 
serious  reason  for  a  hesitation  to  believe  that  Kerinthus  ad- 
mitted the  crucifixion  of  Iesu  and  his  resurrection,  is  the  ap- 
parently late  period  when  the  Gospel  according  to  Matthew 
was  produced. — See  Supernal  Religion,  I.  397, 424, 425,  427,  428. 
In  psalm,  ii.  we  have  a  King  upon  Sion,  but  of  enormous  an- 
tiquity. !  — Micah,  v.  2.  "  The  rational  direction  which  Chris- 
tianism  takes  through  the  qualified  gnosticism,  through  the 
tardy  triumph  of  the  school  of  Paul,  and,  above  all,  through 
the  ascendant  of  men  such  as  Klement  of  Alexandria  and  Ori- 
gen,  ought  not  to  make  us  forget  its  true  origin.  The  chi- 
meras, the  impossibilities,  the  materialist  conceptions,  the  para- 
doxes, the  enormities,  which  tired  the  patience  of  Eusebius 
when  he  read  these  ancient  and  millenarist  authors,  such  as 
Papias,  were  the  true  primitive  Christianism.  It  needed  that 
men  of  good  sense  and  fine  talents,  like  the  Greeks  who  be- 
came Christians  to  start  from  the  third  century,  should  have 
taken  up  the  work  of  the  old  visionaries  and  in  beginning 
again  should  have  singularly  modified,  corrected  and  dimin- 
ished it,  in  order  that  the  dreams  of  these  sublime  illuminati 
should  become  a  religion  ~  capable  of  living. — Renan,  l'Ante- 
christ,  2nd  ed.  pp.  xxxix.  89. 

In  the  attempt  to  establish  a  cultus  of  the  Roman  State 
Rome  ultimately  spread  throughout  the  world  Judaism  in  its 
Christian  form. 3    The  unity  of  the  Empire  was  the  condition 

1  Mi-kedem,  mi-iomi  oulom,  ab  antiquo  a  diebus  aeternitatis. 

-  The  Christian  Ebionites  had  not  forgotten  the  Jewish  Law  ( — Romans,  ii.  17)  and 
could  hate  Rome. — Rev.  xi.  2  ;  xii.  3,  9  ;  xiii.  18 ;  xiv.  8,  12  ;  xvi.  19  ;  xvii.  1-18  ;  xviii. 
3,  5,  10,  17. 

3  Franck  has  pointed  to  instances  of  the  Kabalah  in  the  Old  Testament,  and  we  have 


THE  GREAT  ARCUANOEL   OF  TIIE  EBIONITES.        949 

precedent  of  all  religious  proselytism  on  a  grand  scale,  if  it 
was  to  place  itself  above  the  nationalities.  The  Empire  felt 
this  in  the  fourth  century.  It  saw  that  Christianity  was  the 
religion  which  it  had  engendered  without  knowing  it.  By  the 
creation,  then,  of  its  vast  empire  Rome  furnished  the  material 
condition  of  the  propagation  of  Christianity.1  So  that  Chris- 
tianity was  based  on  the  success  of  the  Roman  policy.  Hence 
its  name,  Romanism.  The  earliest  Church  was  founded  in  a 
belief  in  the  Messiah  and  the  End  of  the  world  2  which  was  ex- 
pected immediately. 3  But,  as  succeeding  years  proved  the 
fallacy  of  this  idea,  the  congregation  of  Iesus  would  have  dis- 
solved in  anarchy  if  Rome  had  not  formed  it  anew,  substituting 
for  the  community  the  power  of  the  chief  presbyter,  the  epis- 
kopos. i  The  Jews  expected  a  Messiah.  Therefore  he  either 
had  come  or  was  to  come. 

Then  if  some  one  should  say  to  you  :  See,  here  is  the  Christos,  or  here, 
helieve  not.  For  pseudochrists  and  pseudoprophets  shall  be  raised  up. — Mat- 
thew, xxiv.  23,  24. 

You  believe  that  Iesus  whom  neither  you  nor  your  fathers  have  ever  seen 
must  be  the  god  Logos  ;  but  the  great  Sun,  the  living5  endued  with  soul  and 
mind,  and  beneficent  image  of  the  Father  whom  the  mind  alone  can  recognize, 
him  all  the  race  of  men  looks  on  from  eternity  and  sees  and  worships,  and 
comes  off  well  when  he  is  worshipped. — Julian  the  Emperor,  Epistle  51.  p. 
434. 

In  the  sun  He  set  His  tabernacle. — Ps.  xix.  Greek  and  Latin  Versions. 


referred  to  the  subject  earlier  in  this  work.  There  is  Messianism  enough  in  the  Old 
Testament,  and  of  a  Kabalist  form,  in  psalm  ii.  Gen.  xlix.  10  and  Micah,  v.  1,  2.  The 
original  Messianism,  the  ultimate  source  of  Jewish  Messianism,  may  be  seen  in  the 
Old  Testament,  the  Sohar  and  the  two  oldest  Targums  ;  moreover,  the  Sohar,  like 
Matthew,  is  acquainted  with  the  form  of  Messianic  tradition  which  is  read  in  Isaiah,  ix. 
xi.  xxxii.  From  one  root  at  first  were  developed  Jewish  Messianism  and  Christianism 
and  they  separated  in  the  2nd  century,  Simeon  ben  Iochai  living  in  the  earlier  part  of 
that  century,  while  the  Gospel  according  to  Matthew  appeared  later  than  150.  — Matthew, 
iv.  12-18  ;  x.  5,  9-11.  Some  of  the  Apocryphal  Books  of  the  Old  Testament  as  well  as 
the  Evangels,  the  Acts  of  the  Apostles  and  the  Talmud  offer  numerous  traces  of  the 
Kabalah — Muuk,  p.  520.  Matthew  represents  the  usage  of  the  Apostles  who  peri^ri- 
nated  among  the  towns  and  villages  in  the  2nd  century  of  our  era  as  is  seen  in  the  Di- 
dache.  In  this  respect  the  Gospel  according  to  Matthew  stands  intermediate  between 
the  Travels  of  the  Essaioi  in  the  first  century  before  our  era  and  the  wandering  Apos- 
tles of  the  DidachS  in  the  third  century  a.d. 

1  Renan,  April  23d.  1881.  London  Times,  p.  13. 

2  Renan,  Conferences  d'Angleterre,  p.  159. 

3  Rev.  xxii.  7. 

*  Renan,  157-159. 

6  Chiun,  the  Living  Sun. 


950  THE  OHEBERS  OF  HEBRON. 

Julian,  after  stating  that  the  souls  proceed  not  only  from  the  Sun 
but  also  from  the  other  Gods,  proceeds  to  use  the  expression 
Sepa-rrela  tov  Bwttotov,  applying-  it  to  the  Sun  :  (Apollo).  Those 
who  were  "  Therapeutae  "  in  Philo's  time  could  likewise  have 
called  themselves  Sun-worshippers,  Servants  of  the  Sun,  the 
Lord.  It  has  already  been  shown  that  Philo's  Therapeutae 
adored  the  Sun  and  lived  in  a  monastic  way.  The  Mourning 
for  Tanius  (Adonis. — Ezekiel,  viii.  14)  is  described  by  Lucian 
(born  120)  in  the  middle  of  the  second  century  at  Byblus  be- 
tween Antioch  and  Sidon.  What  then  was  the  connection  be- 
tween Adonis  and  the  Anointed  ?  The  pneuma  hag-ion,  the 
spirit,  was  the  essential  element  in  both  cases.  It  is  the  spirit 
that  is  worshipped. 

Irenaeus  altered  the  order  of  names  in  Justin's  suntagma. — 
Adolf  Harnack,  Zur  Quellenkritik  d.  Gesch.  d.  Gnosticismus, 
pp.  33,  49,  55,  56.  The  most  probable  hypothesis  is  that  Ire- 
naeus first  transferred  the  name  of  Kerinthus  from  Asia  Minor 
to  the  "West. — ib.  p.  46.  Irenaeus  does  not  follow  a  chrono- 
logical order  but  puts  Saturninus  and  Basileides  next  after 
Simon  and  Menander,  while  in  Book  III.  cap.  2  he  mentions 
Valentinus,  Markion,  Kerinthus,  and  "  after  them  "  Basileides. 
Consequently  Harnack,  pp.  50,  52,  53,  56,  holds  that  Irenaeus 
considered  Basileides  younger  (later)  than  the  three  first 
named,  and  that  only  an  interest  of  regard  to  the  substance 
decided  him  to  place  Basileides  earlier  than  the  others  in  his 
account. — ibid.  52,  55.  Harnack's  remark  (p.  46)  taken  together 
with  other  evidences  that  we  have  seen  does  not  allay  the  sus- 
picion that  there  was  something  concealed  regarding  the  his- 
tory of  the  Gospels  and  Church  measures  and  conflicts  in  the 
2nd  century,  or  even  before. 

Taking  now  the  Books  of  Hermes  Trismegistus  with  their 
conception  of  the  '  Son  of  God,'  and  Irenaeus'  description  of 
the  Gnosis  of  Basileides  with  its  "  Sonship  "  and  its  mention 
of  Iesus,  considering  also  that  the  Gospel  of  Matthew  (accord- 
ing to  the  author  of  '  Supernatural  Religion  ' )  is  of  later  date 
than  a.d.  150,  and  that  Irenaeus  in  his  partisanship  has  prob- 
ably placed  '  Basileides '  earlier  in  the  order  of  succession  of 
subjects  that  Irenaeus  adopts  than  the  actual  date  of  his 
Haereses  (or  opinions)  would  justify,  and  assuming,  further, 
that  various  gospels  were  put  in  circulation  between  a.d.  140 

1  Julian,  in  Solem,  p.  131. 


THE  GREAT  ARC II AN  GEL  OF  THE  EBIONITES.        951 

and  a.d.  160,  if  Basileides  wrote  about  the  '  sonship  '  before 
Matthew's  Gospel  was  issued,  he  probably  had  reference  to  the 
Angel  Iesoua  as  the  Divine  Hon  and  Angel-King  (the  Malka  di 
Nahura  or  the  Malka  Messiacha  of  the  Sohar  and  psalm  ii.) ; 
but  if  he  wrote  after  (later  than)  any  gospel,  then  he  of  course 
got  the  idea  of  the  crucifixion  from  that  gospel.  Irenaeus, 
too,  mutilates  the  original  form  of  the  Basilidian  system  (Hil- 
genfeld,  Jiid.  Apokalyptik,  288,  289)  and  although  an  opponent 
of  the  Gnostics,  seems  to  have  been  quite  familiar  with  their 
application  of  their  peculiar  views  to  the  Gospel  of  Luke  (see 
further  on,  about  the  Ogdoad).  This  shows  that  the  Gnostics 
continued  the  contest  against  their  Gospel  antagonists,  after 
'  the  Gospel  according  to  Matthew '  was  published.  In  fact 
the  word  '  Euaggelion  '  (Good  Tidings. — Rev.  xiv.  0)  may  have 
been  employed  about  a.d.  100  by  gnostic  Messianists.  '  Let 
not  any  of  you  say  that  this  flesh  is  not  judged ;  nor  rises 
again.  Know !  In  what  were  ye  saved,  in  what  did  ye 
receive  sight,  if  not  while  ye  were  in  this  flesh  i  We  must 
therefore  guard  the  flesh  as  God's  temple.  For  in  what  man- 
ner ye  were  called  in  the  flesh  ye  shall  also  come  in  the  flesh.' 
— Antiqua  Mater,  177 ;  quotes  2nd  Epistle  of  Clem.  9.  1  ff. 
The  Jews  expected  the  resurrection  of  the  body.  The  impor- 
tance of  the  earthly  reign  of  the  Messiah  gives  \v;\v  entirely 
before  the  future  reign  (see  Eev.  xx.  4-6)  through  the  complete 
destruction  of  the  previously  existing  world.  Also  the  Mes- 
siah must  die  with  this  whole  period  of  the  world  (Weltalter) 
so  that  the  imperishable  world  may  be  brought  into  being. — 
Hilgenfeld,  Jiid.  Apok.  p.  15  ;  Dan.  ix.  26  ;  vii.  13, 14,  22  ;  Eev. 
vi.  10,  vii.  14,  xi.  15,  18,  xii.  10,  xiv.  4,  6,  xx.  12,  xxi.  1,  6,  10, 
xxii.  5.  Come  (Angel)  Iesua,  Lord ! — Eev.  xxii.  20.  The 
Archangel  Lord. — Philo,  Dreams,  I.  25.  If  the  Logos  of  the 
God  should  come  to  our  earthly  system  he  brings  salvation 
(soteria). — ib.  I.  15.  The  Gospels  are,  like  1  Corinthians  and 
Revelations,  Messianist !  Since  the  Jewish  Sohar  expanded 
its  imagination  greatly  on  the  Messiah  (as  King  of  the  angels) 
there  was  nothing  to  prevent  Basileides  doing  something-  of 
the  sort  in  regard  to  his  own  gnosis.  If  Basileides  held  (as 
[renaeus  writes,  to  support  the  Gospel  party)  that  the  Unborn 
Father  (Unknown  Father,  perhaps)  sent  his  Firstborn  Mind, 
the  Christos,  to  free  those  believing  on  him  from  the  power  of 
the  angels  that  made  the  world,  and  that  he  appeared  on  earth 


952  THE  GHEBEBS  OF  HEBBON. 

to  be  a  man  and  performed  miracles,  and  did  not  suffer  (on  the 
cross)  having-  assumed  the  aspect  of  Simon  of  Cyrene,  and  as- 
cended to  Him  who  sent  him  being-  invisible  to  all,  and  that 
those  that  know  these  things  are  freed  from  the  Angel-princes 
that  made  the  world,  and  that  the  crucified  (Simon)  ought  not 
to  be  confessed,  but  (to  confess)  him  who  came  in  the  form  of 
a  man  and  was  supposed  to  have  been  crucified,  and  was  called 
Iesus  and  sent  by  the  Father,  Irenaeus  tells  what  would  con- 
nect Basileides  with  the  doctrine  of  Saturninus  (as  Irenaeus 
gives  it)  and  convict  him  of  getting  the  story  of  the  crucifixion 
out  of  some  Gospel  or  somewhere  else,  a  Gospel  (Matthew, 
xxvii.  32)  being  the  most  likely  place  to  get  such  details  about 
Simon  of  Kurene.  It  is  therefore  reasonable  to  assume  that 
the  views  of  Basileides  (as  Irenaeus  gives  them  mutilated  to 
the  world)  were  made  up  and  delivered  after  the  Gospel  ac- 
cording to  Matthew,  or  some  Gospel  or  memoir,  had  appeared. 
If  Irenaeus  wanted  to  make  it  appear  that  some  of  the  details 
of  the  Matthew-Gospel  (written  after  a.d.  150,  according  to 
'  Supernatural  Religion')  were  made  public  in  the  first  century 
instead  of  the  second,  he  would  have  been  obliged  to  find  some 
testimony  to  show  that  the  Gospel  mention  of  the  name  Iesu 
(or  Iesoua)  had  been  anticipated  between  a.d.  100  and  138. 
He,  curiously,  selected  a  set  of  Gnostics  for  the  purpose. 
Who  knows  that  one  of  them  ever  heard  the  name  of  the  Sav- 
iour Angel  applied  as  a  name  of  any  but  a  supposed  immortal 
Archangel  Power  on  high,  whom  some  regarded  as  the  Son 
of  the  God  of  the  Jews!  At  all  events,  Hippolytus,  vii.  20, 
tells  us  that  Basileides  and  his  son  Isidore  1  say  that  Matthias 
spoke  to  them  apocryphal  sermons  which  he,  privately  in- 
structed, heard  from  the  Saviour.  Basileides  begins  with  the 
God  that  is  No  thing,  the  Ayin,  the  ovk  wv  «9eos.  Then  the 
Word 2  the  Logos,  is  born  from  what  are  not.  It  is  the  seed 
of  the  world.  '  In  this  very  seed  was  a  tripartite  Sonship  in 
every  respect  of  the  same  essence  (or  nature)  as  the  God  who 
is  not,  generated  out  of  what  are  not.'  Arrived  at  this  point, 
we  see  that  Basileides  has  an  idea  of  Philo's  Logos  as  the  Son 

1  If  Basileides  and  Isidore  said  so,  perhaps  that  is  the  best  evidence  that  it  was  not 
so.     Evidently  a  late  vise  of  the  name  Iesus. 

-  If  the  Archangel  Logos  brings  a  refuge  and  salvation,  when  he  conies  on  earth 
(— Philo,  Somn.,  I.  15),  would  not  the  appearance  on  earth  of  Budha,  Christna,  or 
Christos  have  been  expected  to  work  a  like  result  ? 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        953 

or  Sonship.  The  1st  Evangel  came  from  the  Sonship.  Light 
finally  comes  down  into  Iesu  son  of  Maria  and  he  was  illu- 
mined. Next  Basileides  is  represented  as  quoting  Luke,  i.  35. 
It  seems  clear,  therefore,  that  Basileides  is  later  than  a  Gospel 
if  Hippolytus,  vii.  20-27  is  of  any  authority  ;  notwithstanding 
Irenaeus  puts  him  the  fourth,  following  Simon  Magus,  Menan- 
der  and  Saturninus.  Plato,  the  noeton  or  noeta  (mind-per- 
ceived entities),  the  Poimander  of  Hermes,  Genesis,  i.  and  the 
method  of  Aristotle  caused  Basileides  to  overlook  the  fact 
that  human  minds  are  limited,  by  nature,  to  observation  and 
experience  ;  and  that  there  is  no  intuitive  insight  into  the  hid- 
den causes  in  the  universe.  Consequently  he  indulged  in  a 
bewildering  flight  among  non-ens,  ousia,  anoeta,  hule,  Angel- 
princes,  archons,  and  angels  of  all  sorts,  like  Judaism,  the 
Kabalah,  the  Old  and  New  Scriptures  of  Babylonians,  Jews 
and  Persians  and  the  Gnosis  in  general.  The  authors  of  the 
evangels  and  Justin  could  find  no  special  documents  earlier 
than  their  own  statements  in  the  Euangelion  or  what  was  in 
the  Sibyl,  the  Apocryphal  Gospels  and  the  Apokalypse  of 
John,  else  they  would  have  referred  to  them  instead  of  to  the 
Greek  Old  Testament.  What  advantage  in  this  respect  could 
Basileides  have  had  over  the  Evangelists  in  getting  information 
in  regard  to  the  crucifixion  ?  In  Hennas  there  is  no  hint  of 
the  '  Son  of  God '  having  suffered  an  ignominious  death  or 
having  risen  again. — Antiqua  Mater,  166.  Mark's  Gospel  be- 
gins with  the  Baptism  of  John  in  the  Desert,  and  Matthew,  v. 
vi.  vii.  x.  begins  the  Nazorian  and  Ebionite  Gospel  with  John's 
baptism. 

Antiqua  Mater,  303,  doubts  if  the  passages  in  Tacitus,  An- 
nals, 2.85  and  15.44  are  authentic.  Eusebius,  H.  E.  III.  27, 
says  that  the  Ebionites  considered  Christos  (he  means  Iesus) 
a  plain  and  common  man.  See  Mark,  vi.  3,  5,  6,  10.  Moses 
points  to  a  great  prophet,  Isaiah  both  to  an  Angel  and  a  man, 
psalms,  Daniel,  and  Micah  to  an  Angel  from  on  high,  a  super- 
human spirit-essence  (as  Persians,  Chaldaeans,  and  Markion 
held),  the  Lord  of  the  Powers  according  to  the  will  of  the 
Father  ( — Justin  Martyr,  p.  91),  the  Son  of  the  Chaldaean 
Father  (according  to  the  Hermetic  Books ;  Cory,  Ancient 
Fragments,  60,  61,  242,  254,  283 ;  Proclus  in  Timaeum,  iv.  242, 
251 ;  the  Emperor  Julian,  Orat.  iv.  132  ;  Movers,  I.  186,  264, 
265,  266,  268,  269;  Damaskius,  de  principiis  (in  Cory,  253) ;  and 


954  THE  GHEBERS  OF  HEBRON. 

Dunlap,  Vestiges,  179-182),  the  Creator  of  the  Powers  ( — Co- 
lossians,  i.  16).  Some  did  not  deny  that  the  Lord  was  born  of 
the  virgin  by  the  Holy  Spirit,  bnt  denied  his  preexisted ce 
(— Euseb.,  H.  E.  III.  27)  which  last  the  Book  of  Henoch  stoutly 
affirms.  The  Ebionites  after  150-155  (or  later,  after  the  Gospel 
of  Matthew  appeared)  considered  Iesu  a  plain  common  man, 
and  justified  only  by  his  exalted  virtue.  But  this  meant  that 
they  were  influenced  by  the  views  in  Matthew's  gospel,  but 
unwilling-  to  go  quite  so  far  as  that  does.  The  point  was  to 
prove  that  the  man  Iesu  ever  lived.  Now  in  stating  that  Ke- 
rinthus  admitted  the  existence  of  this  man,  Irenaeus,  Hippol- 
ytus,  and  Epiphanius  were  making  Kerinthus  do  their  own 
work,  for  if  they  had  had  any  evidence  they  would  have  pro- 
duced it  themselves  !  The  point  in  question  was  whether  Mat- 
thew's statements  were  to  be  relied  on.  In  such  a  case  they 
had  got  to  prove  Matthew,  not  to  stuff  the  mouth  of  Kerinthus 
with  their  own  views,  for  Kerinthus  (no  matter  what  he 
thought)  was  no  witness  ;  he  could  not  bring  the  missing  tes- 
timony from  a  hundred  years  before.  The  Church,  to  bolster 
up  Matthew,  had  to  prove  the  existence  of  Iesu  in  a  human 
body.  When  Irenaeus,  I.  xxvi.  (according  to ''the  author's 
copy)  says  that  the  Ebionites,  in  what  refers  to  the  Lord,  dif- 
fer from  Kerinthus  and  Karpokrates,  he  refers  to  those  that 
in  180-185  had  read  the  Gospel  and  believed  it.  But  Tertul- 
lian  was  scandalized  by  the  number  that  did  nothing  of  the 
sort.  Epiphanius  in  365-390  tells  us  that  the  Ebionites  regard 
Iesu  as  Joseph's  son.  When  Epiphanius  wrote  that  'the 
Ebionites  decided  that  Iesu  was  of  the  seed  of  a  man '  they 
had  had  about  two  hundred  years'  drill  in  the  Messianic  theo- 
ries of  Justin  and  Matthew.  Plutarch,  learned  in  Greek  and 
Koman  religion,  died  in  about  a.d.  125,  touches  on  Jewish  ab- 
stinence in  food  and  on  the  '  mysteries  of  the  Hebrews,'  but  is 
silent  as  to  Christians.— Antiqua  Mater,  1,  9.  Epiphanius 
knows  them  to  have  been  Nazarene  Iessaeans  (of  Essene 
morals)  who  have  not  eaten  the  food  of  the  Children  of  this 
world,  like  the  Nikolaitans  ;  and  the  name  Iesou  seems  to  have 
been  intended  to  signify  Iessene  or  Iessaian  Healers,  Essene 
self-denial,  baptism  of  John,  Ebionite  self-deirial  and  a  de- 
scendant of  Iesi  or  Jesse. — Matthew,  i.  5,  6 ;  Epiphanius,  I. 
117,  120,  121,  ed.  Petau.  Iesua  was  the  Throneangel  Meta- 
tron. 


THE  GREAT  ARC  BANC  EL   OF   THE  WBIONITES.        955 

Kerdon  says  Tertullian,  denied  that  the  Christos  came  in 
the  substance  of  flesh; — Irenaeus,  I.  xxvii.  p.  128,  note.  That 
was  what  Irenaeus  disliked  most.  He  found  the  same  fault  in 
Kerinthua  and  Markion.  The  gnostics  were  before  and  after 
Matthew's  Gospel  came  out.  The  Nikolaitans  said  that  the 
son  of  the  creator  is  one,  but  the  Christos  another  of  the 
Supernals  on  high  who  descended  into  Iesu  son  of  the  creator, 
stayed  there  without  suffering-  and  flew  back  into  his  own 
pleroma  :  and  indeed  is  the  beginning-  of  the  Onlybegotten ; 
but  the  Logos  true  son  of  the  Onlybegotton. — Irenaeus,  ILL 
xi.  p.  257.  The  falsifying  gnostics  say  that  these  Angels 
(Luke,  ii.  13)  came  from  the  Ogdoad  and  made  manifest  the 
Descent  of  the  Superior  Christos  :  but  they  err  again  when 
they  say  that  He  who  is  up  on  high  the  Christos  and  Saviour 
was  not  born,  but  that,  after  the  Baptism  of  Him  who  is  by 
appointment  Iesu,  the  Spirit  like  a  dove  descended  on  him. 
Therefore  the  Angels  of  the  Ogdoad  lie,  saying,  according  to 
them,  that  to-day  the  Saviour  is  born  to  us  who  is  Christos 
the  Lord  in  Dauid's  city.  For  neither  the  Christos  nor  the 
Saviour  was  then  born,  according  to  them,  but  he  who  is  by 
appointment  (i.e.  foreordained)  Iesus  who  is  creator  of  the 
world,  he  on  whom  truly  the  Descent  was  made  after  the 
Baptism,  that  is,  after  30  years  of  the  Supernal  Saviour,  they 
saw— Irenaeus,  III.  xi.  p.  256.  The  connection  between  Ker- 
don, Markion,  and  the  Nikolaitans  is  apparent  here  ;  even  if 
Irenaeus  makes  the  Nikolaitans  appear  inconsequent.  This 
whole  account,  by  Irenaeus,  of  the  gnostic  Messianists  and 
Christians  wears  a  most  suspicious  look,  as  if  he  did  not  care 
what  he  said  against  them,  and  the  talk  against  Simon  Magus 
and  the  Nikolaitans  is  in  one  case  distrusted,  in  the  other,  the 
Nikolaitans  are  hated  because  they  agreed  with  Markion  about 
Iesua  appearing  as  flesh  without  having  been  born.— Bev.  ii. 
6,  15,  16.  Kerinthus  could  hardly  have  written  Kev.  ii,  and 
expressed  his  hatred  of  them,  if  they  and  he  were  both  gnos- 
bics  and  had  the  same  error,  as  Irenaeus  declares. — III.  xi.  p. 
■2  57. 

Matthew,  x.  5,  forbids  the  Iessaean  apostles  approaching 
the  Gentiles  or  the  Samaritans,  but  they  were  to  seek  the  lost 
sheep  beyond  the  Jordan,  the  Israelites.  The  Essenes  had  a 
secret  doctrine  regarding  the  Angels. — Colossians,  ii.  18.  The 
Ebionites  (1  Tim.  vi.  17)  were  poor  (James,  ii.  5,  6)  and  Naz- 


95 G  THE  GHEBER8  OF  HEBRON. 

arenes.  The  Iessaeans  of  Epiphanrus  were  very  much  in  the 
same  condition. — See  Acts,  iv.  34,  37.  If  they  were  Ebionites 
and  Communists  they  must  have  been  Essenian  or  Iessaian. — 
1  Cor.  vii.  1,  7,  32-34;  xiii.  3 ;  Hebrews  xiii.  16,  17  ;  Acts,  ii.  44, 
45.  The  Essenes  were  a  sect  of  the  Jews  given  to  going*  on 
"  travels  "  according  to  Josephus,  and  (whether  directly  con- 
nected with  India,  or  not)  from  about  B.C.  143  had  left  a  great 
record.  Therefore  there  must  have  been  portions  of  the  Dias- 
pora more  or  less  under  their  influence.  Ernest  de  Bunsen 
asserts  that  Paul  was  an  Essenian  in  doctrine. — Gal.  i.  17. 
Now  the  '  Son  of  Dauid '  (Acts,  ii.  30)  must  have  been  born 
of  a  woman  according  to  the  Old  Testament  history.  Hence 
the  idea  of  a  woman-born  Saviour  or  Iesua. — Matthew,  i.  16  ; 
Luke,  i.  35  ;  iii.  31 ;  Gal.  iv.  4.  As  the  fervor  of  the  Messias- 
idea  increased,  the  woman-born  Messiah  (who  had  been  already 
previously  regarded  as  the  Angel-King  and  the  Angel-Mes- 
siah) would  no  longer  satisfy  all  the  gnostic  Logos-worship- 
pers or  the  adorers  of  the  Son  or  Great  Archangel,  the  Angel- 
KiDg  ;  and  a  human  father  of  the  Angel-Saviour  might  not 
satisfy  every  oriental.  Hence  from  the  woman-born  Messiah 
of  the  Paulinist  the  "  Euaggelion  kata  Matthaion  "  advances 
to  the  conception  of  a  Virgin-born  Iesua  or  Saviour.  Kerin- 
thus  and  Karpokrates  who  admitted  that  Joseph  was  the 
father  of  Iesua  were  met  with  abuse  from  gnostics  of  the 
Eastern  and  Western  Church.  There  seems  to  be  no  doubt 
that  the  death  of  the  Salvator  was  propounded  previous  to  the 
Gospels. — Dan.  ix.  26  ;  Rev.  i.  18 :  compare  Tacitus,  Annals, 
xv.  44;  Antiqua  Mater,  3,  5,  6,  8-11,  17,  18.  The  idea  of 
Ernest  de  Bunsen  is  that  "even  the  view  of  Cerinthus  that 
Christ,  because  a  '  spiritual  being,'  departed  from  Iesou  before 
he  suffered,  is  not  excluded  by  the  doctrine  of  Christ  in  the 
Apocalypse."  Kerinthus  was  connected  with  the  Ebionites. — 
Ernest  de  Bunsen,  p.  319,  320.  Kerinthus  held  that  Iesua  was 
not  '  born  of  a  virgin,'  and  the  '  Ebionite-Christian  '  Paulinist 
does  not  use  this  expression.  The  Nikolaitans  were  Gnostics 
charged  with  fornication  probably  because  they  made  no  dis- 
tinction between  Jews  and  Gentiles. — ibid.  322,  323.  But  com- 
pare Romans,  x.  12,  Galatians,  vi.  15,  where  all  distinction  is 
abolished.  The  Christology  of  Kerinthus  is  clearly  included 
in  that  of  the  Apokalypse. — ibid.  324.  Ernest  de  Bunsen  sug- 
gests the  idea  of  a   double   Messianic  personality  like  the 


THE  ORE  AT  ARCHANGEL   OF  THE  EBIONITES.        957 

doctrine  of  Keriiitlrus.  The  Philonian-Essene  conception  of 
an  Angel-Messiah  and  Son  of  God  is  combined  with  a  Hebrew 
conception  of  a  human  Messiah  and  Son  of  Dauid. — Ernest  de 
Bunsen,  p.  100. 

In  the  first  part  of  the  first  century  Philo  Judaeus  told  us 
that  the  Great  Archangel  had  many  names,  and  speaks  of  the 
Logos  coming  on  earth  ( — like  Krishna).  At  the  end  of  that 
century  Elchasai  taught  that  he  appeared  at  different  times  in 
the  world.  The  kabalah  of  Simon  ben  Iochai  at  the  beginning 
of  the  second  century  called  him  Metatron  and  King  of  the 
Angels.  The  writer  Bodenschatz  (Kirchliche  Yerfassung  der 
Juden,  II.  p.  191)  says  that  Metatron  was  called  the  Angel 
Iesua.  After  a.d.  150,  Matthew's  Gospel,  i.  21,  iii.  16,  iv.  11, 
xxv.  34,  40,  recognises  him  as  the  Angel-King  and  Saviour, 
and  (xxiv.  5,  11,  15)  knows  very  likely  Elxai's  view  that  this 
King  had  been  born  many  times,  changing  his  births,  having 
been  transmigrated,  that  the  King  Messiah  is  from  God,  that 
(as  the  Elchasaites  said)  there  was  not  one  Christ,  but  one 
above  and  the  other  below,  and  that  this  last  formerhr  dwelt 
in  many,  but  later  descended.  Here  we  see  the  source  of  the 
view  of  Kerinthus  and  perhaps  the  Ebionites.  So  Matthew, 
ii.  18,  iii.  13,  10,  17 ;  Dunlap,  Sod,  II.  21,  34,  35,  note  ;  Theod- 
oret,  Haer.  Fab.  II.  vii.  Such  a  view  could  only  be  countered 
by  Gospels.  The  preachings  of  Elxai  among  the  Arabs  and 
psalm,  ii,  bore  fruit,  and  the  Arab  conception  of  the  Great 
Archangel  King  was  carried  along  the  north  border  of  Africa 
nearly  to  the  Atlantic  Ocean.  Now  the  doctrine  that  Budha 
an  incarnation  of  Vishnu  was  born  of  a  virgin,  that  "  the 
Christos  was  born  man  in  common  with  all,  not  for  the  first 
time  from  a  virgin  but  also  previously  and  many  times  "  lay 
before  the  writers  of  the  "  Gospel  according  to  the  Hebrews  " 
and  "  the  Gospel  according  to  Matthew  "  in  all  its  historical 
distinctness,  although  Daniel  apparently  has  it  not.  The 
Elchasaites  had  it  in  the  first  third  of  the  second  century  ;  and 
all  Matthew  had  to  do  was  to  start  from  the  doctrines  of  the 
Baptist  Essenes  and  Elchasaites  across  the  Jordan,  and  to 
write  one  of  the  lives  and  incarnations  of  the  Angel  King,  end- 
ing with  the  Crucifixion  by  the  Romans,  who  were  hated.  The 
Apokalvpse  follows  the  general  idea  of  the  Slain  Messiah 
(according  to  Daniel  the  prophet)  and  combines  Philo's  idea 
of  the  Angel  King  (many-named)  as  the  Logos  and  the  Saviour. 


958  THE  GHEBERS  OF  HEBRON. 

— Kev.  xxii.  7,  20.  But  while  Daniel  and  the  Apokalypse 
mention  the  Messiah's  death  and  the  Slain  Lamb  (the  last 
referring  to  the  Woman  and  Her  Son. — Rev.  xii.  5)  the  Gospel 
according-  to  the  Hebrews  and  Matthew  must  have  duplicated 
the  Budhist  and  Hindu  plan  or  originated  the  idea  of  describ- 
ing the  miracles,  the  teachings,  the  crucifixion  and  resurrection 
of  the  Angel  King,  the  Great  Archangel  and  Divine  Son, — and 
this  too  after  the  Temple  was  destroyed  and  Adrian's  temple 
of  Jupiter  Capitolinus  replaced  in  the  Holy  City  the  Temple 
and  people  of  God  about  a.d.  137-138.  Then  Jordan  and  the 
Transjordan  rose  up  against  the  Pharisees  with  the  religion  of 
the  Arabs  and  Sabians,  and  with  the  Gospel  of  the  last  trans- 
migration of  the  Angel  Iesua.  Rev.  xvii.  3,  6,  refers  to  the 
Desert  and  the  blood  of  the  saints  (Messianists)  shed  for  a 
witnessing  in  testimony  of  Iesua  the  Saviour  and  Angel  King. 
Compare  the  reign  of  the  Messianist  saints  with  the  Christos 
for  a  thousand  years. — Rev.  xi.  15,  16  ;  xix.  4.  Rev.  xix.  11,  is 
a  prophecy  of  the  Jewish  Messiah  on  the  White  Horse,  the 
Word  of  the  God,  come  to  judge  the  world  and  to  send  down 
from  heaven  a  New  Jerusalem  in  place  of  the  one  that  Titus 
and  Adrian  rendered  uninhabitable  by  the  Jews.  The  Fire 
came  down  from  the  God  from  the  heaven  and  ate  them  up. — 
Rev.  xx.  9.  The  God  and  the  Lamb,  the  Angel  Iesua,  the 
Saviour  Angel  Metatron,  are  always  a  unit,  like  the  Gnostic 
'  Man '  and  Philo's  Logos. 

First,  we  find  in  the  Old  Testament  the  'Son  of  David' 
idea  (1  Kings,  v.  7)  ;  next,  the  King  (of  the  Angels)  a  divine 
person,  the  Son  (Micah,  v.  2 ;  psalm,  ii.  6,  7,  12 ;  Isa.  ix.  6, 
xlvii.  4).  Third,  we  have  the  post-Titus  Messianism,  from  a.d. 
80  to  134  (the  Great  Archangel,  or  Logos  Messiah — Gabariel). 
— Rev.  vii.  10 ;  xix.  11-13.  Here  we  have  the  Persian  Logos 
(Mithra),  the  '  Word  '  of  the  Edessan  Diaspora,  the  Chaldaean 
God  of  the  Seven  Rays  of  Light. — Rev.  i.  16 ;  iii.  1 ;  iv.  5  ;  v. 
6  ;  vi.  16,  17 ;  vii.  17 ;  xi.  15.  Here  we  have  the  Chaldaeo- 
Persian  Logos  as  Sabaoth ;  but  yet  two  references  to  the 
Jewish  conception,  the  'Son  of  David':  moreover,  Rev.  xviii. 
18-22  distinctly  presages  the  total  destruction  of  Rome 
(Babylon  having  been  long  before  destroyed  and  become  a 
marsh).  Consequently  a  considerable  part  of  the  Apokalypse 
must  have  been  written  previous  to  Hadrian's  destruction  of 
Bar  Cocheba's  army  in  134-5.     After  this  final  overthrow,  a 


THE  GREAT  ARCHANGEL   OE  THE  EBIONITES.        959 

prophecy  of  Rome's  destruction,  under  the  disguised  name 
Babylon,  would  scarcely  be  received;  owing-  to  the  logic  of 
events.  Since  the  Apokalypse  neither  mentions  '  the  Son  of 
the  Man,'  nor  the  Baptist  nor  the  Nazorenes  nor  the  names  of 
the  12  apostles  (although  there  might  have  been  seventy),  it 
follows  that  it  is  a  Syrian-Chaldaean  Messianist  work  written 
in  Greek  prior  to  the  Gospel  according  to  Matthew  and  prior 
to  a.d.  133.  The  name  Iesoua  (meaning  Saviour)  could  easily 
have  been  written  Iesous  in  Greek,  and  very  few  insertions 
were  needed  to  transform  the  Book  of  Revelation  for  it  to  be 
admitted  into  the  New  Testament  canon  ;  according  to  which 
Iesoua  appears  not  asarhos,  but  a  man  with  real  flesh.  The 
first  symptoms  of  this  transformation  of  the  asarkos  idea  into 
real  flesh  are  seen  in  the  Gospel  of  Peter,  the  'Gospel  accord- 
ing to  the  Hebrews,'  in  Luke,  and  in  the  '  Gospel  according  to 
Matthew,'  which  hoist  the  flag  of  the  Baptist  Nazoria  and  the 
Ebionites.  But  there  are  four  passages  (Rev.  ii.  9,  26,  vii.  2- 
10,  xi.  8,  9)  that  show  the  writer  of  the  Apokalypse  to  have 
been  a  Jew  of  the  Diaspora:  such  expressions  as  "the  evil- 
speaking  of  those  that  say  they  are  Jews,  but  are  not,  but  the 
Synagogue  of  the  Devil,"  "power  over  the  Gentiles"  the  seal- 
ing the  Jews  of  the  12  Tribes,  and  "  the  City,  the  Great  One, 
that  is  figuratively  called  Sodom  and  Egypt "  would  be  out 
of  place  in  the  mouth  of  a  Christian  ;  a  Jew  writes  them  !  He 
represents  the  Jewish  people  calling  Rome  Sodom  and  Egypt, 
expressions  indicative  of  detestation  of  the  Gentile  City,  and 
speaks  of  the  Hebrew  Lord  as  crucified  (figuratively)  in  Rome  ; 
whereas  a  Christian  would  have  appointed  Jerusalem  as  the 
locality  of  the  Crucifixion,  as  Matthew's  Gospel  is  careful  to 
point  out.  To  have  made  out  that  Jerusalem  was  not  the  spot 
where  the  Crucifixion  must  have  taken  place  would  have 
divorced  from  Matthew's  Gospel  all  the  feeling  that  was  con- 
nected with  the  War  against  Rome,  all  the  natural  patriotism 
that  had  been  cruelly  outraged  in  the  destruction  of  Jerusalem. 
the  fall  of  Betar,  the  prohibition  against  a  Jew's  entering  the 
Holy  City,  and  the  erection  of  the  temple  of  the  Roman  Jupiter 
on  the  ruins  of  that  of  the  Gheber  God.  Jew  of  the  Disper 
sion!  Rev.  i.  11  alone  proves  that,  And  Betar  perhaps  had 
not  yet  fallen !  For  the  '  Great  Babylon  is  fallen  '  instead !— Rev. 
xvii.  5,  G;  xviii.  10,  11,  19-21.  Therefore  the  original  form  of 
the  Apokalypse  may  be  dated  not  long  before  Betar  was  taken. 


960  THE  GHEBERS  OF  HEBRON. 

Pkilo  was  a  Therapeute,  a  worshipper  of  God  alone  :  ry  Seov 
novov  Sepa-ireta. — De  Profugis,  7.  He  also  mentions  the  Logos 
(Word)  of  the  Governor  and  His  Creative  and  Kingly  Power. 
Again,  he  mentions  the  Logos  or  6  'Civ,  the  Being  in  activity. 
Philo  preaches  of  the  abstract  entity  to  *Ov  (primal  being)  and 
of  the  Great  Archangel,  His  Logos,  His  Word.  Saturninus 
of  Antioch  held  that  there  was  One  God  Unknown  to  all, 
who  made  the  Angels,  Archangels,  Powers  and  Kulers  above, 
and  that  there  was  one  Messiah,  Christos,  who  came  to  the 
aid  of  the  Father  against  the  God  of  the  Jews  and  the  Kebel 
Angels.  Basileides  regarded  the  '  Nous  '  (Mind,  Logos)  as  the 
Christos. — Irenaeus,  I.  xxii,  xxiii,  pp.  118,  119.  Basileides 
argued  that  the  '  Nous '  (Mind)  was  first  born  from  the  Un- 
born Father.— ib.  p.  119.  The  Gnostics  held  that  the  Mind 
and  Logos  were  with  the  God  (—John,  i.  1),  and  Markion, 
founding  himself  on  the  doctrine  of  Saturninus, — holding  the 
theory  that  there  was  a  "  Superior  God,"  not  the  God  of  the 
Jews,  that  the  Christos  was  the  Son  of  the  "  Superior  God," 
— denied  that  the  Christos  became  flesh.  All  that  Irenaeus 
could  say  of  Kerinthus  only  leaves  him  in  an  Ebionite  or 
Markionite  predicament,  for  Kerinthus  admits  (according  to 
Irenaeus)  that  the  Christos  descending  to  earth  performs 
miracles  through  Iesu  but  flies  back  again  to  that  First  (the 
Unknown  Father)  whence  he  descended.  Consequently  the 
split  between  the  Christians  and  the  Messianists  must  have 
occurred  but  little  earlier  than  148-150.  There  was  some 
gospel,  like  Matthew's,1  which  Justin  quotes  from  in  his  1st 
Apologia  and  in  Trypho,  p.  38.  So  Bleek,  Einleit.,  p.  284. 
Markion  would  not  eat  flesh,  decried  marriage  with  it,  and 
denied  the  resurrection  of  the  flesh.  Flesh  and  blood  cannot 
inherit  the  Kingdom  of  God. — 1  Cor.  xv.  50.  The  early 
Encratites  did  not  drink  wine ;  but  Matthew  describes  the 
miracle  of  water  turned  into  wine.  Was  Matthew's  Gospel  an 
opponent  of  Markion  !  They  that  are  of  the  Lord  Christos 
Iesou  have  crucified  the  flesh  with  the  passions  and  desires ! — 
Galatians,  v.  24. 

Nork  said  that  the  authors  of  the  Canonical  Books  are  as 

1  Bleek,  Einleitung,  107-109,  regards  Matthew's  Greek  Gospel  as  the  original,  and 
the  Gospel  of  the  Hebrews  as  copied  from  it  and  translated  into  Aramean  with  addi- 
tions. This  translation  he  supposes  to  have  been  made  for  such  Hebrew  Christians  as 
could  not  read  Greek. — ib.  287. 


THE   GREAT  ARCHANGEL   OF   THE  EBIONITES.        961 

little  known  as  the  writers  of  the  apocryphal  works  that  pre- 
ceded them.—  Nork,  Bibl.  Mythol.  II.  371.     The  mythology, 
gnosis,  kabalah,  supernal  mysteries,  were  not  truths,  but  base- 
less human  erroneous  conceptions.     Their  leading  philosophy 
was  the  untrue  dualist  postulate,  spirits  and  matter.     They 
knew  nothing-  at  all  about  heaven,  the  heavens,  or  supernal 
entities  ;  and  imagined  a  kingdom  of  the  heavens.     The  basis 
of  their  mental  operations  being   the  body   and  brain,  they 
founded  all  their  fancies  on  the  doctrine  of  spirit  and  matter 
as  contained  in   Hindu,  Babylonian,  Sabian,  Egyptian,  and 
Jewish  gnosis.     Instead  of  confining  their  investigations  pri- 
marily to  the  nature  of  the  practical  planet  on  which  they  lived 
they   overlooked  its  wonderfully   varied  materializations  and 
organisms  and  soared  up  aloft  to  other  spheres,  like  Sol  or 
Saturn,  for  the   undefined  cause  of   causation.     "Spirit  and 
Matter!"     Spirit  was  everything!     Material  organisations  un- 
real ;  non-existent !     All  that  lives  had  a  Mother.— Gen.  iii.  20. 
This  is  one  of  the  Mysteries  of  the  gnosis  ;  and  Simon  Magus 
acknowledged  the  Kuria,  the  Mother  l   of  all  living  things. 
This  is  the  gnosis,— this  is  the  Kabalah.     The  gnostics  shared 
the  name  Christiani,  as  Justin  bears  witness,  and  were  teachers 
of  the    new  Kevelation  2  long  before    him. — Antiqua  Mater, 
214  ;  Justin,  Apologia,  i.  2G ;  Orig.  c.  Cels.  5.     The  Mysteries 
of  the  Gnostics  aimed  at  the  purification  of  the  soul  from  the 
fleshly  nature  as  a  condition  of  future  blessedness.— Ant.  Ma- 
ter, 21S).     We  see  how  near  this  is  to  the  Essaism  of  Saint 
Matthew,  ch.  v,  vi,  vii,  x ;  xviii.  8,  15-17  ;  xix.  9-12  ;  xxii.  21 ; 
John,  iii.  27.     Eastern  saints  put  forth  that  gnosis  of  self-de- 
nial, righteousness  and  communism  which  finally  appeared  as 
Iessaiaii    Gndsis,— the   word   "Iessaiau"   almost    sticking    in 
Epiphanius's  throat,  so  uncomfortable  to  him  was  its  delivery, 
for  it  was  '  letting  the  cat  out  of  the  bag.'     The  real  Gospel, 
says  '  Antiqua  Mater,'  was  in  the  Gnosis  itself.3    For  the  Gnos- 

1  the  Ennoia,  the  Conception  of  his  Mind. — Iren.  I.  xx. 

2  Since  the  gnostics  (Philo  and  others  earlier)  had  the  idea  of  the  Christos  (psalm, 
ii)  they  also  (in  the  kabalah)  created  the  conception  of  Metatron  (Iesua)  the  Angel- 
King.  The  use  of  the  name  lesua  to  indicate  a  Icssaean  would  naturally  be  laid  to  the 
account  of  a  Nazorene  Icssaian.  Papias  mentions  the  Lord's  Oracles  which  Matthew 
composed,  and  which  are  supposed  in  Supernat.  Rel.  I.  461,  460,  to  be  perhaps  the 
Kerugma  Petron.  But  these  indicate  no  narrative  of  the  life  and  crucifixion,  being 
sayings  only. 

3  Antiqua  Mater,  221.     The  Didache  says  nothing  of  Apostles  of  Christ.— ibid.  60. 

01 


962  THE  0 RUBERS  OF  HEBE  ON. 

tics  it  meant  complete  redemption  of  tlie  soul. — Irenaeus,  I. 
xxiv ;  Jos.  Wars,  II.  viii.  10,  11.  The  author  of  Antiqua  Ma- 
ter, p.  52-57,  61,  66,  finds  Saints  and  Apostles,  and  little  else  in 
the  Didache  to  carry  us  back  to  the  beginning1  of  the  Evangel- 
ical narrative  except  positive  evidence  that  the  Apostles  made 
the  '  travels  '  like  the  Essaioi  and  Iessaeans.  The  Apostles 
and  Prophets  were  Iessaian  Hagioi. — Matthew,  x  ;  Ant.  Mater, 
59  ;  Euseb.  H.  E.  iii.  37.  Strifes  occurred,  and  the  expression 
'  false  prophets '  appears  in  Justin  Martyr  as  also  in  Matthew, 
vii.  15  ;  xxiv.  11.  "  We  see  in  the  preachers  of  the  Gnosis  the 
most  powerful  spirits  among  those  who  passed  as  Christiani 
or  Galilaei  in  the  second  century.  .  .  .  Justin  of  Neapolis  ad- 
mits that  the  followers  of  Simon  Magus  and  of  Markion  are 
Christiani,  while  he  denounces  them  and  boastingly  seeks  to 
arrogate  the  name  with  the  system  of  belief  built  on  the  anti- 
Gnostic  premises  of  the  infallible  truth  of  '  the  prophets '  to 
himself  and  his  fellows."— Ant.  Mater,  232,  233.  The  '  Apos- 
tles'  were  very  shadowy  in  their  outline  to  Justin. — ibid.  56, 
228.  Havet  (quoted  in  Antiqua  Mater,  234)  says  that  about 
the  beginning  of  the  principate  of  Claudius  (?)  the  rumor 
spread  that  the  Christos  was  come,  that  it  was  Iesu,  crucified 
under  Tiberius !  This  new  faith,  as  far  as  it  had  any  connec- 
tion with  the  story  of  the  crucifixion,  is  not  fully  accounted 
for,  except  by  reference  to  Messianic  hopes1  among  the  Jews 
from  a.d.  85  to  120.  The  date  41  or  42  was  selected  per- 
haps because  Claudius  had  been  known  in  connection  with 
the  Jews  for  his  severity  towards  them  ;  otherwise  it  would 
seem  that  there  was  no  reason  to  expect  the  Messiah's  coming 

The  Iessaioi  are  the  Essenes.  They  used  exorcisms  and  performed  magic  cures.— Gratz, 
Gesch.  d.  Juden,  III.  p.  526. 

1  The  Jews  and  Judaisers  (according  to  Havet)  expected  an  Anointed  or  Christos 
who  was  to  descend  from  heaven  to  open  the  kingdom  of  God  of  the  Jews,  in  place  of 
the  Romans.— Ant.  Mater,  234.  The  primitive  gospels  have  entirely  disappeared,  sup- 
planted by  the  later  and  amplified  versions. — Supernat.  Relig.  I.  459,  460.  Is  it  not, 
then,  evident  that  the  mention  of  Iesu  as  a  Iessaean  dates  from  a  time  subsequent  to 
the  destruction  of  Jerusalem, —  a  period  when  the  priests  were  dead  and  the  Pharisees 
had  lost  power  ?  Eusebius  considered  the  Therapeutae  to  have  been  the  former  Chris- 
tians. Why  not  Epiphanius's  Iessaioi  ?  Both  names  mean  the  same  thing,  Healers, 
and  Gnostics  !  A  mighty  effort  at  spiritual  innovation  had  been  going  on  at  Antioch, 
in  Asia  Minor,  and  Samaria,  says  Antiqua  Mater,  p.  50.  Was  not  this  gnostic  revival 
helped  on  by  adding  to  the  Kabaiist  Gnosis  the  interest  of  the  Iesu's  teachings,  mir- 
acles, sufferings,  and  crucifixion, — dramatising  the  Gnosis,  so  to  speak,  in  the  person 
of  the  Iessaian  Healer  ?  The  Therapeutae  could  not  mention  Iesu,  but  some  Iessaian 
could  invent  the  hypostasis ;  basing  himself  on  Daniel,  ix.  26. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        9G3 

so  soon.  Claudius  reigned  a.d.  41-54.  Iesoua  being  the  name 
of  tlic  Messiah,  the  King,  perhaps  there  might  have  been  seme 
hope  of  his  Coming ;  but  the  date  assigned  seems  all  to  early 
to  set  the  story  agoing  in  a.d.  41  or  42.  Besides,  the  statement 
that  he  had  come  looks  like  the  invention  of  a  period  much 
later  than  the  time  of  Judas  the  Galilean.  His  destruction 
might  put  oil*  an  immediate  expectation  of  the  Coming  of  the 
Messiah,  but  was  not  very  likely  so  soon  to  set  agoing  a  rumor 
that  the  Messiah  had  already  appeared  during  Pilate's  re- 
gency. The  Jews  could  hope  for  the  Coming  of  the  Messiah 
while  their  Temple  stood,  and  more  than  fifty  years  later.  It 
was  too  soon  to  find  the  Messiah  in  one  deceased.  After  the 
year  120-125  seems  a  period  when  hope  of  a  Messiah  to  come 
might  be  so  far  reduced  in  many  minds  that  such  a  story  could 
be  written,  but  hardly  be  generally  believed,  for  some  years  at 
least.  But  with  Nazarene  Hagioi  and  Iessaian  Missionaries 
always  on  their  tkavels  the  time  was  certain  to  come  when  the 
crucifixion  part  of  the  rumor,  whenever  started,  would  at  last 
be  accepted  by  many.  It  seems  just  possible  that  the  tra- 
dition of  the  crucifixion  under  Pilate  (the  place  of  which  is 
never  mentioned  by  Justin)  came  from  a  Samaritan  source.1  It 
is  quite  soon  enough  to  find  it  in  the  Gospel  according  to  the 
Hebrews;  after  Daniel,  ix.  2G  ;  which  is  as  direct  as  most  of 
the  supposed  Messianic  prophesies  taken  from  the  Hebrew 
Bible.  The  gnostics  of  the  half  heathen  Samaria  seem  to  the 
author  of  Antiqua  Mater  (p.  256)  to  have  very  likely  been  the 
first  Christiani,  and  Simon  Magus  the  legendary  represen- 
tative of  their  mysteries  and  their  theosophy. 

Once  the  theory  of  Daniel  became  established,  that  the 
Messiah  must  die  by  violence,  the  vast  mass  of  Dispersed  Jew- 
ish Messianists  connected  Christos  as  to  his  fatal  end  with 
the  Roman  War.  Messiah  was  regarded  as  sitting  at  the 
e-ates  of  Rome,  unknown,  unrecognised,  until  Elias  should 
appear.  Matthew  knew  how  to  read  the  Septuagint,  to  trans- 
late the  Aramaean  idiom  into  Greek,  retaining  the  original 
idiomatic  oriental  turn  of  thought;  Luke  had  his  Hebraisms, 
could  write  Greek  in  a  Hebraising  style. — Bleek,  pp.  277,  278. 
Here  we  have  a  Greek  Diaspora  on  an  oriental  scriptural 
basis,   like    the   Paulinist    writer   himself.      The   Apokalyptic 

1  Antiqua  Mater,  257-259  I   the  Kuthim  and  the  Messiah  ben  loseph. 


964  THE   GHEBERS  OF  HEBRON. 

John  talks  of  Rome's  crucifixion  *  of  the  Lord  (Rev.  xi.  8),  and 
the  author  of  some  earliest  evangelium  seizes  the  point,  but 
changes  the  scene  from  Rome  to  Jerusalem,  Galilee,  the  Bap- 
tism of  the  Jordan,  and  the  '  walks  '  of  the  Iessaeans.  Mes- 
sianism  has  changed  its  front,  has  produced  an  evangel  and  a 
narrative  ;  and  the  Gospel  of  Matthew  takes  shape  in  Pilate, 
Titus,  Barcocheba,  and  Hadrian,  after  a  Baptist,  Ebionite  or 
Iessaean  has  first  told  the  story  ;  after  Philo,  the  Hebrew  Script- 
ures, and  an  evangel.  When  Matthew  wrote  (about  160  ?)  the 
Ebionites  were  perhaps  in  Beroea,  east  of  Antioch. — Compare 
Epiphanius,  Haer.  xxx.  2,  18.  Matthew,  xix.  21,  23,  marks  the 
Ebionite,  and  his  gospel  was  essentially  Hebrew. — Epiphan. 
Haer.  xxx.  6. 

Our  vitality  belongs  only  to  the  term  that  antecedents  have 
set  for  it  and  that  circumstances  permit.  Those  persons  who 
held  from  ecclesiastical  doctrine  that  the  earth  is  a  flat  surface 
with  a  flat  expansion  over  it  (the  firmamentum)  were  know- 
nothings  in  the  time  of  Columbus.  No  astronomer  has  ever 
seen  the  firmament  and  no  sane  man  believes  in  it.  But  they 
belonged  to  that  party  in  the  Church  which  follows  Irenaeus, 
Tertullian,  Clemens  Alexandrinus,  and  is  to-day  made  up  of 
the  advocates  of  the  doctrine  of  "  final  causes."  Physical 
causation  is  the  result  of  a  direct  action  of  the  constituents 
introducing  changes  of  condition.  They  must  be  actually 
operative  ;  else  there  is  no  causation.2    They  must  be  definite, 

1  Sodom,  Egypt,  Babylon  were  euphemisms  denoting  Rome. 

-  Immediate  causation  springs  from  the  present  social  state  of  man  and  the  efforts 
of  nature.  '  We  see  the  things  come  one  after  another  into  being,  some  out  of  the 
mother,  others  out  of  a  seed.  We  must  therefore  conclude  that  there  is  a  succession 
of  causes,  and  not  that  a  God  is  the  only  cause,'  said  the  Budhist.  A  stream  of  being 
circulates  through  all  animals  and  things  that  have  life.  If  there  be  a  power  in  man 
and  other  animals,  in  the  growth  and  propagation  of  plants,  this  power  is  exhibited  in 
the  world  alongside  of  and  coordinate  with  heat,  the  lightning,  electricity  and  gravita- 
tion. It  is  difficult  to  account  for  the  origin  of  this  singular  display  of  force  (which 
Cicero  attributed  to  Nature  and  the  clergy  to  God)  on  the  ground  of  remote  causation. 
Life  is  not  spirit,  but  is  exhibited  in  parental  succession,  and  in  the  vegetable  or  ani- 
mal kingdom  is  subject  to  immediate  causes.  Remote  Causation  (as  in  Genesis,  ii.  7  ; 
psalm,  xxxvi.  9  ;  Wagenseil,  Sota,  Excerpta  Gemara,  pp.  72,  73)  is  opposed  to  what  ex- 
perience teaches,  is  not  in  fact  a  cause,  but  merely  a  naturalised  theory. — Lucretius,  I. 
170.  Nothing  in  human  or  animal  nature  has  been  accomplished  except  by  the  force, 
will,  or  proprio  motu  of  man  or  animal  or  its  environment.  But  the  theory  of  remote 
causation  makes  responsible  for  the  fiendish  acts  of  the  Apaches  a  primal  Evil  Genius 
like  the  Persian  Angromainjus  or  the  Satan  ben  Elohim  who  stood  before  Ia'hoh. — Job, 
i.  6.  'Final  causes  '  is  a  very  ancient  doctrine.  Teleology  implies  the  Devil,  the  Sepny 
Massacres,  the  massacres  in  Egypt,  tigers,  lunatics,  the  cholera,  etc.    Everything  must, 


THE  QUE  AT  ARCHANGEL   OF  THE  EBIOXITES.        965 

not  supposed  causes.  They  must  be  fixed  (like  causes  in  his- 
tory) beyond  a  hypothesis  or  conjecture.  To  go  outside  of 
this  in  search  of  a  final  cause  is  to  take  away  all  causal  proper- 
ties from  the  supposed  final  cause,  since  a  cause  to  be  a  cause  at 
all  has  got  to  be  a  direct  one,  one  whose  action  can  be  traced, 
a  proximate  operative  cause!  A  succession  of  causes  is  at 
variance  with  the  theory  of  a  primal  "fiat."  Final  Cause  is 
therefore  a  mental  fiction,  because  it  cannot  be  shown  to  act, 
nor  is  it  known  to  be  a  factor.  Markion  raised  the  question 
whether  the  Jewish  God  or  his  '  Superior  God '  was  supreme. 
What  kind  of  causation  is  an  unknown  cause  ?  l  The  system  of 
dualism  has  been  a  real  cause,  for  it  became  (like  the  Oriental 
gnosis,  the  Old  Testament,  Platonism,  Philonism)  a  factor  in 
many  creations  of  public  sentiment  which  have  exerted  their  in- 
fluence upon  the  Eastern  and  AVostern  hemispheres  down  to  the 
present  time.  The  system  of  dualism  to-day  is  maintained  by 
the  same  ecclesiastical  party  that  in  the  fifteenth  century  main- 
tained the  theory  of  a  flat  planet  instead  of  a  round  globe. 
But  if  any  thing-  is  Unknown,  how  can  it  be  known  to  be  a 
cause  ?  When  the  Gnostics  declared  an  Unknown  Father  the 
Cause,  they  confessed  ignorance. 

Those  who  supposed  that  the  ancient  peoples  had  no  great 
civilisation  have  made  a  usual  mistake.  The  ancient  priests, 
scholars,  and  sophists  had  their  own  civilisation  in  their  own 
gnostic  way,  and  this  is  apparent,  most  prominent,  in  their  phi- 
losophy,— a  doctrine  that  underlies  all  that  is  found  in  India, 

in  accordance  with  this  view,  have  its  primal  preordained  source, — fatalism.  Assaji  the 
ascetic,  one  of  the  disciples  of  Budha,  said  that  one  saying  exhibits  Budha's  teaching, 
thus  :  All  things  proceed  from  the  connection  of  cause  and  effect.  The  destruction  of 
things  results  from  the  same.  I,  Budha,  the  Great  Shaman,  always  make  this  the 
principle  of  my  teaching.  Sariputra,  hearing  this,  understood  the  mode  of  deliverance 
and  became  a  believer. — S.  Beal,  Travels,  57.  That  is,  the  visible  succession  of  effect  to 
cause  leads  us  Hunted  beings  to  apply  the  same  rule  to  the  only  Unlimited  being  we 
can  think  of,  and  to  assert  that  He  is  the  first  Cause,  the  final  cause  of  all.  The 
human  mind  could  of  itself  invent  this  theory.  It  is  another  thing  to  sustain  its  ap- 
plication. 

1  In  the  period  succeeding  our  era  it  was  forbidden  that  places  struck  by  lightning 
(where  the  flashes  are  repeated)  should  be  trodden  or  even  looked  upon.  This  being 
the  case  when  Jovianus  was  struck  and  killed  by  lightning. — Ammian,  xxiii.  v.  1:.',  18. 
a.  D.  365.  The  inference  drawn  by  the  skilled  interpreters  of  signs  was  that  this  event 
(being  what  is  called  monitory  lightning)  forbade  the  campaign  of  Julian.  Zeus  was 
thought  to  throw  the  bolts.  In  the  works  of  Tarquitius  on  divine  affairs  it  was  laid 
down  that  when  shooting  stars  are  seen  no  battle  should  be  commenced. — ibid.  xxv. 
ii.  7. 


966  THE  GHEBERS  OF  HEBRON. 

Egypt,  Syria,  Greece,  Karthage  or  Borne.  "We  have  thus  pro- 
duced the  evidence  for  the  proposition  with  which  we  started, 
that  the  sources  of  Judaism  are  in  the  oriental  philosophy. 

But  now,  says  Cicero,  N.  D.  I.  13,  14,  it  is  a  long-  matter  to 
tell  about  the  inconsistency  of  Plato,  who  in  the  '  Timaeus ' 
denies  that  God  can  be  a  part  of  this  world ;  but  in  the 
'  Laws  '  objects  to  an  inquiry  into  the  nature  of  God.  But 
since  he  means  that  God  is  without  body  (asoinatos,  asarkos) 
how  that  can  be  is  unintelligible,  for,  of  necessity,  he  must 
then  be  deprived  of  perception  (sensus)  and  forethought  too 
and  have  no  pleasure,  all  which  is  comprehended  in  our  idea 
of  Gods.  He  also  says  in  the  '  Timaeus '  and  '  Laws '  that 
God  is  the  world  and  heaven  and  stars  and  minds  and  those 
whom  we  accept  according  to  the  institutes  of  our  ancestors  : 
which  are  plainly  false  per  se  and  discordant  with  themselves. 
Cicero,  N.  D.  I.  19-21,  tells  us  that  Epikurus  held  that  all  the 
Gods  are  contemplated  by  logos  (reason,  mind)  on  account  of 
the  fineness  of  the  nature  of  the  eidola  (eternal  forms,  types). 
He  held  these  four  other  natures  elementally  incorruptible 
(Kara  yeVo?),  atoms,  void,  the  a-n-upov  (the  unlimited,  infinite),  like 
particles  (the  natural  constituents,  elementary  particles,  par- 
ticles of  the  same  sort) :  and  these  are  called  Homomereiai 
and  Stoicheia.  The  same  (Epikurus)  who  taught  the  other 
matters  has  taught  us  that  the  world  is  the  result  of  nature, 
that  there  was  no  need  of  a  '  Creation ' ;  and  so  that  '  that 
thing '  is  easy  which  you  assert  cannot  be  produced  except  by 
divine  skill,  that  nature  will  produce  innumerable  worlds,  does 
do  it,  has  done  it.  Because  you  do  not  see  in  what  manner 
nature  can  bring  this  about  without  any  mind,  you  flee  to  God 
like  the  Tragic  Poets  when  they  cannot  explain  the  result  of 
any  thing.  Whose  work  you  truly  would  not  require  if  you 
would  see  into  the  immense  and  in  every  direction  boundless 
magnitude  of  regions  into  which  mind  casting  itself  and, 
stretching  out,  wanders  so  widely  and  remotely  that  still  it 
sees  no  shore  of  limit  where  it  can  stop.  In  this,  then,  im- 
mensity of  breadths,  lengths,  heights  the  infinite  power  of 
atoms  innumerable  is  active,  which,  empty  space  lying  between 
them,  nevertheless  cohere  together  and  continue  in  affinity 
one  for  one  and  another  for  another  ;  whereby  are  produced 
these  forms  of  things  and  figures  which  you  think  cannot  be 
produced  without  bellows  and  anvils.      Therefore  you  have 


THE  GREAT  ARCHANGEL   OF   THE  EBI0NITE8.        967 

laid  upon  your  necks  an  eternal  Lord  whom  day  and  night  we 
must  fear:  For  who  would  not  fear  a  God  foreseeing  and 
thinking-  and  perceiving  all  tilings,  inquisitive  and  full  of 
business  and  thinking  that  of  all  things  lie  is  the  Author. 
Hence  you  have  first  that  fatal  necessity  that  you  call  Fate,' 
so  that,  whatever  happens,  you  say  that  has  flowed  out  from 
eternal  truth  and  the  continuation  of  causes  (the  Hermetic 
chain,  the  endless  chain  of  existences  or  forms.  In  nature  as 
in  chemistry  we  see  only  the  operation  of  proximate  causes). 
But  of  how  great  value  is  this  philosophy  to  which,  as  to  silly 
old  women  and  those  indeed  ignorant  ones,  all  things  seem  to 
have  been  made  by  Fate.  Your  Divination  follows  whereby 
we  were  imbued  with  so  great  Superstition,  that,  if  you  will 
hear  us,  haruspices,  angurs,  harioli,  vatesand  conjectores  were 
honored  by  us.  Freed  from  these  terrors  by  Epikurus  and  re- 
deemed into  liberty  we  fear  not  those  that  we  think  neither 
frame  any  trouble  for  themselves  nor  seek  to  make  any  for 
another  ;  and  piously  and  holily  we  revere  Nature  [La  nature 
telle  que  la  concoivent  les  Stoiciens  n'est  pas  une  puissance 
aveugle  ;  c'est  une  force  qui  a  en  elle-meme  la  mesure  et  la 
loi  de  son  developpement ;  c'est  une  raison  en  nieme  temps 
qu'un  principe  devie]  excellent  and  surpassing —Cicero,  N.  D. 
I.  21.  In  the  tenth  Orphic  hymn,  verse  18,  Nature  is  invoked 
as  Father,  Mother,  Nurse  and  rearer.  Creative  Fiee,  enclosing 
all  the  spermatic  causes  according  to  which  everything  comes 
into  existence  according  to  fate.— Plutarch,  placit.  phil.  I.  7. 
Compare  Minerva  as  Primal  Mother,  rerum  naturae  parens,  at 
the  gate  of  Hades,  attended  by  Herakles,— the  source  of  all, 
attended  by  Fire  ! 

The  absurd  idea  that  man  must  deny  that  he  sprung  from  a 
natural  system  of  combination  of  particles  which  has  been  go- 
ing on  for  an  endless  succession  of  years,  and  must  ascribe  his 
origin  to  the  Sun  or  Moloch,  or  Apollo,  as  creator  of  men,  is 
the  result  of  a  union  of  ancient  ignorance  with  the  oriental 
philosophy.  It  is  a  fact  that  the  Emperor  Julian,  in  the  fourth 
century,  quoting  Aristotle,  stated  that  "  by  man  and  the  Sun 
man  is  generated;"  but  the  germination  of  plants,  animals, 
men,  elephants,  and  monsters  starts  from  small  beginnings  in 
Nature's  own  time  and  within  Her  bosom.  Some  idea  of  sexes 
the  oriental  philosophy  had  conceived;   but  the   infinitely 

1  John,  iii.  27. 


968  THE  GHEBERS  OF  HEBRON. 

minute  sources  and  resources  in  nature's  vitality  and  nature's 
growth  the  East  left  to  the  scientist,  the  chemist,  the  natu- 
ralist and  the  biologist  in  later  ages  to  estimate  and  discover. 
Hence  the  conception  of  a  single  original  primal  source  of  vi- 
tality; while  nature  was  manufacturing  vitality  in  the  earth 
unobserved,  right  under  their  Semitic  noses.  Between  the 
final  cause,  that  they  guessed  at,  and  themselves  lay  an  inter- 
mediate myriad  of  proximate  causes  that  it  had  never  occurred 
to  them  to  conceive  of.  The  entire  germ  theory  is  of  recent 
growth.  "  The  place  around  earth  holds  existence  {to  thai)  in 
the  state  of  being  born "  (—Julian,  Oratio,  iv.  137) ;  Julian 
thought  that  the  vitality  came  down  from  the  realm  imme- 
diately over  and  round  the  earth  {irtpl  -rip  -fyv).  The  Deity, 
K\o\um,  was  of  double-gender ;  man  was  an  emanation  from 
this  masculo-feminine  final  cause  ;  consequently  the  first  hu- 
man, being  an  emanation,  was  also  of  two  genders  and  was 
born  from  heaven  above. — Gen.  ii.  22-24;  i.  26;  iv.  1,  2.  This 
is  the  meaning  of  the  words  (Alohim  spoke,  Let  there  be  light, 
and  it  was  light).  That  is,  it  becomes  light  on  the  side  of  the 
Father,  and  it  was  light  on  the  side  of  the  Mother.  What  kind 
of  a  Matter  and  Mother  of  men  is  born,  or  from  what  sort  of  a 
seed  ? —  Hermes  Trismegistus,  xiv.  4.  The  mind-perceived 
Sophia  (the  Divine  Wisdom)  is  in  stillness,  and  the  seed  is  the 
true  good.1 — Hermes,  xiv.  5.  Adam  Kadmon  is  called  Wis- 
dom.— Kabbala  Denudata,  II.  p.  297.  Job  asks  whence  will 
the  Wisdom  come,  and  what  is  the  place  of  the  Yinah  (the 
feminine  Wisdom,  the  Mother  of  all  that  has  life. — Genesis, 
iii.  20 ;  Aeschylus,  Septem  vs.  Theb.  140,  141).  Alohim  knows 
its  way,  He  knows  its  place. — Job,  xxviii.  20,  23.  Here  we 
find  the  Kabbala,  as  far  back  as  B.C.  400,  accepted  by  Aeschy- 
lus, Job,  and  Genesis,  so  that  it  is  rightly  named  tradition  re- 
ceived !  Next  we  find  this  Supernal  Adam  regarded  as  Her 
mathena  and  Hermaphrodite,   as   Wisdom   in  two   genders. 

1  The  One  is  the  beginning  of  all  things,  which  Plato  calls  the  Good,  Philo,  to  6>',  and 
the  Emperor  Julian  calls  to  iv  (the  unit). — Julian,  Oratio  iv.  p.  132.  None  Good  but 
One. — Matthew,  xix.  17.  The  Sun  is  the  Son  of  the  Good. — Julian,  132,  133.  By  the 
intermediation  of  the  Pater  and  Mater  the  spirit  of  the  Ancient  of  the  ancient  de- 
scends on  the  Short  Face  (the  Sun). — Kabbala  Denudata,  II.  355,  375.  See  Rev.  xii.  1. 
The  Short  Pace  is  the  King.— ibid.  II.  391  ;  Matthew,  xxv.  34,  40.  The  Short  Face  in 
Genesis  is  probably  Seth,  the  Semite  Sun.  Genesis,  ii.  23,  evidently  is  part  and  parcel 
of  Kabala  doctrine. 

The  10th  Way  is  called  the  Shining  Wisdom,  because  he  mounts  up  and  sits  on  the 
throne  of  the  Vinah  and  shines  in  the  splendor  of  all  lights. — Meyer's  Jezirah,  p.  2. 


THE  G 'BE AT  ARCHANGEL   OF  THE  EBI0X1TES.        969 

Third,  wc  find  its  place  in  Aloliim.  Fourth,  as  Venus  is  the 
Original  Mother  of  us  all  (—Aeschylus,  140,  141)  Venus  is 
Eua  (Eve,  feminine  Life).  Fifth,  from  this  Wisdom-Hermaph- 
rodite springs  the  human  race,  from  Alohim  above  in  heav- 
en, who  is  the  Source  of  all  life.  Sixth,  the  Sun  nurtures 
earth's  nature.— Aeschylus,  Agamemnon,  633.  This  all  contra- 
venes modern  knowledge,— the  science  of  astronomy,  chem- 
istry, the  growth  of  animal  life  from  nature's  store,  and  the  at- 
traction of  molecular  forces.  It  contravenes  the  action  of 
particles  of  oxygen  and  the  minimised  forces  of  atoms  of  elec- 
tric power.  The  sun  may  indeed  nurture  the  forces  within  the 
earth  and  exert  its  powerful  influences  upon  the  forces  that 
earth  contains  within  the  circumference  of  her  atmosphere  ; 
but  we  would  not  now  consent  to  say,  with  Julian,  that  man 
and  the  sun  perform  (to  the  exclusion  of  everything  else  in  nat- 
ure) the  work  of  the  generation  of  any  living  being  whether 
animal  or  man,  or  that  the  spiritus  (the  breath  of  life)  falling 
into  the  seed  alters  it,  and  being  altered,  it  receives  growth 
and  greatness  ( — Hermes,  xvi.  13),  or  that  the  origin  of  the  vi- 
tality and  growth  from  seed  in  man,  animals,  plants,  and  grain 
was  not  mainly  to  be  sought  within  this  planet  and  its  atmos- 
phere, subject  to  the  chemical  and  electric  influences  which 
the  sun  and  the  atmosphere  impart.  Yet  the  sages  of  the 
East  (with  no  exceptions  that  we  remember),  led  by  the  Jewish 
tradition  and  by  Aeschylus,  have  agreed  with  the  Emperor 
Julian  in  his  derivation  of  human  life  from  solar  force.1 

An  ignorant  generation  reposed  in  a  paradise  of  illusions, 
says  the  Duke  of  Somerset,  pp.  146, 147.  St.  Paul,  although  he 
released  Christianity  from  the  bondage  of  the  law  bound  it  up 
and  blended  it  with  the  traditions  of  the  Jewish  schools.—]). 
165.  If  the  Gospels  and  the  Epistles  are  discolored  by  human 
error,  whether  that  error  be  legendary  tradition  or  Eastern 
philosophy,  the  whole  character  of  religious  thought  and  of 
religious  discussion  must  be  changed. — ib.  p.  168.  When 
Christianity  entered  into  the  mind  of  man  it  acquired  the  taint 
of  humanity. — ib.  p.  170.  All  creeds  are  of  human  origin,  and 
the  endeavor  to  construct  a  precise  creed  on  matters  which  are 
beyond  the  scope  of  the  human  intellect  has  been  the  stum- 
bling-block of  Christians  from  the  first  century  to  the  present 
day— p.  171. 

1  The  immortal  light  of  fire.— Aeschylus,  Choephorae,  1035. 


970  THE   GHEBERS  OF  HEBRON. 

The  doctrine  of  the  purusha,  the  spirit,  is  the  foundation 
of  Hindu  and  Semitic  gnosis.  Spirit  is  the  God. — John,  iv. 
24.  All  that  exists,  all  that  the  Ancient  has  formed,  can  only 
have  existence  by  reason  of  a  male  and  a  female. — The  Sohar, 
III.  290  a.  Here  the  Semite  philosophy,  older  than  Chris- 
tianism,  teaches  combination  in  severalty,  and  later  further 
conjugation.  Pneuma  estin  to  zoopoioun,  the  spirit  gives  life. 
— John,  vi.  G3  ;  Gen.  ii.  7.  Spirit  (pneuma)  has  not  flesh  and 
bones. — Luke,  xxiv.  39.  Macaulay  says  it  is  significant  "  that 
no  large  society,  of  which  the  tongue  is  not  Teutonic,  has  ever 
turned  Protestant,  and  that,  wherever  a  language  derived  from 
that  of  ancient  Rome  is  spoken,  the  religion  of  modern  Rome 
to  this  day  prevails." — Somerset,  Christian  Theol.  and  Mod. 
Scepticism,  62. 

The  egg-shell  admits  the  air  to  the  germ,  being  porous. 
But  combinations  with  oxygen,  carbon  and  electricity  (as  in 
the  case  of  gunpowder)  must  have  force.  Starting  with  the 
agreement  of  the  chemical  bases  in  man  and  nature,  organi- 
zation into  cell  life  has  a  remote  chemical  basis  to  begin  with. 
The  process  by  which  the  vital  status  is  reached  is  of  no  par- 
ticular importance  in  this  question,  since  the  translation  of 
matter  into  an  organised  condition  occurs  to  us  all  as  a  daily 
happening  in  connection  with  the  food  we  digest,  the  air  we 
breathe,  the  water  we  drink  and  the  electric  and  nervous  ener- 
gies at  work  within  us.  Matter  reaches  the  vital  stage  every 
day  in  animals  and  human  beings.  The  process  of  vitalising 
Matter  has  been  reached  continually  ;  whether  we  understand 
it  is  of  no  consequence.  It  is  reasonable  to  conclude  that  the 
earliest  process  must  have  borne  an  analogy  to  what  goes  on 
within  us ;  and  if  men  had  not  been  tied  down  by  the  inven- 
tions of  the  ancient  Semites  to  an  artificial  theory  of  creation 
of  the  world  and  source  of  generation  of  mankind,  men  would 
to-day  have  decided  that  its  origin  was  primarily  in  the  forces 
of  nature.  There  is  no  known  beginning  of  history,  nor  is 
there  yet  a  science  of  creation.  Mankind  are  as  to  facts  very 
much  in  the  position  of  newly  arrived  emigrants,  liable  to  be 
cheated  by  classes  of  men  whose  interest  lies  in  false  systems 
and  in  deceiving  others.  Of  course,  these  people  point  to  a 
book  as  infallible  ;  but  ancient  Semites  could  have  made  a 
much  more  infallible  book  if  they  had  known  more,  and  it 
had  been  their  interest  to  impart  truth.     They  managed,  how- 


THE  GREAT  ARCHANGEL   OF  THE  EDIOXITES.        971 

ever,  to  excite  enough  human  fears  and  credulousness  to  sup- 
port vast  systems  of  organised  priests  with  autocratic  High 
1'riests  presiding  over  both  priests  and  temples.  What  the 
priests  needed  most  was  to  be  *"j>j»>/if<'/  :  truth  was  a  second- 
ary consideration.1  The  main  point  was  to  derive  a  benefit 
from  the  stupidity,  ignorance,  and  necessities  of  others.  They 
were  partly  civilised  ;  but  civilisation  does  not  always  supply 
charity,  heart,  conscience  or  wisdom.  Wrong  systems  are 
easier  made  than  correct  ones.  Generation  consists,  in  part, 
in  the  severance  of  special  qualities  to  form  a  part  of  the  con- 
stituents of  a  germ  ;  which  severance,  when  carried  out  to  its 
full  dimensions,  is  exposed  to  other  natural  forces ;  then, 
under  favoring  conditions,  the  vital  stage  ensues.  It  is  of  no 
more  importance  to  know  the  causes  of  natural  action  than  to 
know  what  originally  caused  gravitation,  or  what  intermediate 
classes  of  animals  have  perished  leaving  the  gaps  between  the 
classes  of  animals  referred  to  on  plates  xi.  and  xii.  of  Ernst 
Haeckel's  "  Anthropqgenie,"  Leipsic.  1874.  We  see  the  gaps 
made  by  death  in  society,  what  more  potent  source  of  gaps  is 
seen  in  the  progressive  stages  of  animal  life  than  the  extinc- 
tion of  genera  and  species  in  the  wear  and  tear  of  time  and 
eternity  !  Changes,  pestilences,  famines,  volcanic  disturbances 
and  the  carnivora  must  have  done  their  work,  and  a  natural 
death  always  awaited  the  survivors,  if  any  were  left.  "  Long- 
before  a  human  being  had  appeared  upon  earth,  millions  of 
individuals — nay,  more,  thousands  of  species  and  even  genera 
— had  died  ;  those  which  remain  with  us  are  an  insignificant 
fraction  of  the  vast  hosts  that  have  passed  away." — John  W. 
Draper,  Conflict  between  Religion  and  Science,  p.  57. 

There  is  no  form  of  life  (animal  or  vegetable)  without  its 
own  peculiar  form  of  organisation, — which  we  call  its  consti- 
tution. Among  the  chemical  elements  of  which  animal  or 
vegetable  bodies  are  constituted  we  find  nothing  that  we  can 
denominate  as  a  separate  entity  called  spirit  except  the  breath  ; 
and  this  is  merely  a  form  of  air  chemically  varied  according 
to  its  constituents.  Life  is  the  result  of  the  organisation 
(whether  we  understand  it,  or  not).  The  Church  lays  down, 
postulates,  a  soul,  a  spirit,  which  nature  does  not  confirm  ;  and, 
without  an  investigation  of  the  grounds  for  this  hypothesis, 
lays  claim  to  influence  and  power.     Science  -requires  that  the 

1  Hence  the  Kabalab  in  the  Old  Testament. 


972  THE  OHEBERS  OF  HEBRON. 

cart  shall  not  be  put  before  the  horse,  that  a  proper  investiga- 
tion shall  be  carried  out  before  religion  makes  any  claims  at 
all. 

The  consciousness  of  an  organism  results  from  its  perfect 
condition.  There  was  an  existing  animate  natnre  from  which 
man  was  drawn  out.  He  sprung  from  previously  existent  ani- 
mated Jiesh  in  some  of  its  forms  of  multiplication.  He  must 
have  lived  among  his  nutrients,  and  these  taken  into  the  ani- 
mal's system  supplied  the  material  for  further  animation  first, 
of  his  own  organs,  and,  second,  for  the  vivification  of  others  of 
his  species.  He  stands  on  the  same  footing  as  the  larger  ani- 
mals in  respect  to  life  merely.  Like  them,  he  receives  obser- 
vation and  perception  with  life  ;  and  mind,  not  in  infancy,  but 
only  when  the  body  has  reached  its  full  strength,  and  he  be- 
comes adult.  The  reason  this  view  is  reached  is  that  there  is 
no  other  mode  of  animal  formation  known  than  the  growth 
from  nutrients  that  have  been  organised  so  far  as  the  vital 
stage.  We  see  that  from  preexisting  vitality  life  is  continually 
manifested,  according  to  the  great  law  of  nature.  The  oriental 
idea  of  the  creation  of  man  is  contrary  to  human  experience. 
The  doctrine,  '  spirit  and  matter,'  appears  to  have  been  the 
theologico-philosophical  theory  of  Magna  Asia,  not  of  the  Jor- 
dan alone ;  and  it  has  been  shown  to  be  without  evidence  in 
its  favor.  Spirit  cannot  be  shown  by  reliable  evidence  to  be  a 
factor,  or  even  to  exist  anywhere  except  in  the  oriental  imagi- 
nation. 

Oxygen,  electricity,  and  food  perform  functions  essential  to 
vitality.  Electric-animation  is  the  last  stage  (or  nearly  so)  in 
the  direction  of  vital  animation,  contributing  directly  to  its 
sensation  and  motion.  What  is  the  evidence  of  vitality  except 
sensation  and  action  ?  Its  promoter  being  a  junction  of  two 
sources,  vitality  has  supervened  in  organised  bodies  in  con- 
nection with  oxygen  and  electricity ;  consequently  we  cannot 
deny  that  in  the  workings  of  Nature  at  a  former  period  or  un- 
der different  environment  the  same  thing  may  have  taken 
place  in  the  formation  of  microscopic  germs.  Every  egg  is  the 
result  of  two  main  composite  forces  (at  least)  brought  into 
juxtaposition  and  kept  under  certain  conditions  as  to  suste- 
nance, oxygen,  temperature,  etc.  As  currents  move  in  plants 
so  we  find  in  the  human  body  the  oxygenised  blood-current 
and  the  nerve-current  (Nerven-Strom).     "  The  life  of  the  flesh 


THE  GREAT  ARCHANGEL   OF  THE  EBIONITES.        973 

is  the  blood  thereof."  Vitality  is  a  result  of  composites.  It 
cannot  exist  without  food  and  air;  consequently  it  is  not  a 
spirit,  or  immortal  entity.  A  sound  organism  has  been  put 
together,  it  is  still  mortal;  but  presents  the  appearance  of  life. 
It  makes  no  difference  that  in  the  microscopic  world  of  germs 
we  know  not  the  formula  of  growth,  that  we  cannot  see  the 
processes.  They  are  there,  as  much  so  as  the  cholera  bacillus 
that  eats  away  our  life,  or  the  trichinae  that  perform  a  similar 
function.  All  the  ignorant  gnosis  in  the  orient  two  thousand 
years  ago  cannot  get  rid  of  the  facts  of  life.  Without  oxygen 
in  air  or  water  no  complex  organism  of  any  size  can  exist,  or 
(as  the  Greeks  supposed)  have  a  soul  (life).  Soul  is  the  com- 
pleteness of  an  organised  physical  body.1  The  vital  action  of 
oxygenated  blood  upon  the  brain  after  death  has  been  shown 
by  others  beside  Dr.  Brown-Seqard ;  and  its  action,  in  life,  is 
seen,  in  the  recovery  from  a  fainting  fit,  when  the  blood  re- 
turns to  the  brain.  Regarding  the  phenomenon  of  force  in  the 
human  body,  is  it  not  accompanied  by  a  certain  degree  of 
heat  ?  Take  water,  and  heat  it  to  steam  or  vapor,  and  you  get 
its  force.  Why  is  there  a  great  frequency  of  thunder  storms 
on  the  edge  of  the  Gulf  Stream,  if  not  from  the  heat  applied  to 
the  cold  water  ?  So  with  the  mighty  winds  on  the  Atlantic,  is 
not  their  force  obtained  from  the  heat  that  issues  from  the 
warm  water  or  from  the  hot  tropical  regions  ?  And  man,  like 
the  plants  and  the  invisible  germs,  is  a  part  of  the  Nature  of 
things  on  this  planet.  To  this  he  owes  his  allegiance  first! 
To   this  he  is  tied  by  nature,  life  being  a  combination2  of 

1  Physical  fatigue  exhausts  the  very  last  powers  of  the  body  and  renders  all  think- 
ing and  head  work  extremely  difficult,  if  not  impossible. — J.  Janssen,  Ascension  of  Mt. 
Blanc.  Here  was  a  soul  that  could  not  even  think  until  nerves,  brain,  electricity, 
oxygen,  and  blood  came  to  its  aid  to  rescue  it  from  oblivion. 

2  In  the  'Handbuch  der  Physiologie  des  Menschen,'  4th  ed.  Coblenz,  1844,  by  Dr. 
Johannes  Miiller,  vol.  I.  p.  1,  this  author,  in  speaking  of  the  Chemical  Composition  of 
organic  matter,  says  :  Feeling,  Nourishment,  Procreation  have  no  analogon  in  the  other 
physical  phenomena,  and  yet  the  elements  of  the  organised  bodies  are  those  that  enter 
into  the  composition  of  the  inorganic  bodies.  The  organic  bodies  indeed  contain  as 
nearest  component  parts  matters  that  are  peculiar  to  them  only,  and  which  cannot  be 
artificially  produced  by  any  chemical  process,  as  albumen,  fibrine  (Faserstoff)  etc. 
But  in  the  chemical  analysis  all  these  bodies  fall  apart  into  elements  of  the  inorganic 
bodies.  The  component  parts  that  are  most  important  in  the  composition  of  plants  are 
carbon,  hydrogen,  oxygen,  more  seldom  nitrogen  ;  further  are  found  more  seldom, 
more  frequently,  phosphorus,  and  sulphur  (both  especially  in  the  albumen  of  plants 
and  in  gluten  (Kleber),  then  particularly  in  the  Tetradynamisten  with  nitrogen), 
potassa  (Kalium)  nearly  generally,  natrium  (chiefly  in  marine  plants)  calcium  (almost 


974  THE  QHEBERS  OF  HEBRON. 

forces,  elements,  and  circumstances.  If  Arabian  religions  are 
as  untrue  as  those  of  the  Mound-builders,  they  are  not  suited 
to  modern  thinkers.  If  Jewish  gnosis  knew  nothing*  about 
gunpowder  or  electricity,  what  was  it  likely  to  know  about  the 
seven  heavens  ?  There  is  no  reason  to  assume  that  there  is 
being  without  body.  Nor  is  there  thought  and  sensation  with- 
out a  brain  and  nervous  system.  Oriental  errors  at  an  ancient 
period  have  been  embodied  in  our  system  of  modern  belief. 
There  is  no  preexistence  of  germs. — C.  Dareste,  Production 
Artificielle  des  Monstruosites,  19,  20.  Vitality  is  the  result  of 
favorable  conditions.  Dareste,  p.  20,  says  that  life  is  the  cause 
that  produces  this  machine  itself.  This  is  obvious  in  the 
movements  within  the  egg,  and  in  the  workings  of  the  machine 
after  its  birth.  But  without  food  and  oxygen  the  life  of  the 
germ  dies.  So  there  must  have  been  a  combination,  a  compo- 
sition of  forces  to  create  in  either  parent  the  sources  of  life ; 
and  the  life  of  the  parent  creates  the  source  (within  itself)  of 
future  vitality.  Then  comes  in  Dareste's  dictum,  that  life  pro- 
duces this  machine.  When  the  conditions,  under  which  life 
continues,  cease,  we  have  the  phenomenon  of  dissolution. 

Bichat  held  that  life  is  nothing  but  a  number  of  functions 
or  powers  wdiich  resist  death.  Inorganic  bodies,  he  observes, 
are  incessantly  acting  upon  organic  bodies,  so  that  if  there 
were  no  principle  of  reaction  they  would  soon  cease  to  exist. 

universally),  alumium  (seldom),  silicinm,  magniurn  (rarely),  iron  and  manganium  fre- 
quently, chlorine,  iodine  and  brom  (both  in  sea  plants). 

In  the  animal  world  these  substances  are  again  found,  except  Alumium  ;  Natrium 
is  more  frequent,  Kalium  more  seldom  than  in  plants,  iodine  and  Brom  in  some  marine 
animals.  The  component  parts  of  the  human  body  and  the  higher  animals  are  :  oxygen, 
hydrogen,  caibon,  nitrogen,  sulphur  (especially  in  the  hairs,  in  the  albumen  and  brain), 
phosphorus  (especially  in  the  bones,  teeth,  and  in  the  brain)  chlorine,  fluorine  (especi- 
ally in  the  teeth  and  bones),  magnium  (especially  in  the  bones  and  teeth),  manganium 
(in  the  hairs),  silicium  (in  the  hairs),  iron  (especially  in  the  blood,  in  the  dark  pigment 
and  the  Krystallinse).  The  first  difference  between  organic  and  inorganic  bodies  is 
then  in  the  number  of  the  elements  that  enter  into  them.  Not  all  elements  enter  into 
the  composition  of  the  organic  bodies,  several  are  injurious  to  their  life.  The  second 
distinction,  following  Fourcroy  and  Berzelius  has  been  sought  in  the  manner  of  the 
combination. 

Dr.  Peter  Bryce  of  Alabama  held  (June  27, 1889,  in  Alabama)  that  man  came  from 
primordial  germs  and  that  he  was  a  development  of  the  lower  order  of  beings,  that 
mind  was  but  a  development  of  the  instinct  of  animals,  and  that  it  differed  from  ani- 
mal reason  only  in  degree,  and  not  in  kind.  Mind  he  held,  was  the  result  of  organic 
forces,  and  when  these  stopped  mind  was  gone.  It  has  no  entity  of  its  own.  When 
man  dies  his  mind  dies  with  him.— New  York  Herald,  June  28.  1889.  Dr.  Bryce  is  an 
expert  on  insanity  of  national  reputation. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        975 

In  childhood  there  is  an  exuberance  of  life,  because  the 
reaction  is  greater  than  the  action.  As  life  attains  its  prime 
an  equilibrium  is  established  between  the  two,  while  as  old 
age  (haws  on  reaction  decreases,  the  action  of  external  forces 
remaining  the  same,  and  death  takes  place  when  reaction  has 
wholly  ceased.  Our  lives,  he  says,  are  double.  The  one  we 
possess  in  common  with  the  vegetable  and  the  animal,  the 
other  belongs  exclusively  to  the  latter.1  The  vegetable  life  is. 
as  it  were,  the  rough  sketch  of  the  animal,  the  difference  being 
that  the  latter  is  provided  with  external  organs  which  are  suit- 
able for  bringing  it  into  communication  with  the  external 
world.  The  first  life  is  called  organic,  the  second  animal  life. 
The  mental  faculties,  which,  taken  in  the  aggregate,  we  call  our 
souls,  begin  to  decay  before  the  body.  All  that  we  know  is 
that  the  kinds  of  matter  in  which  the  mental  qualities  manifest 
themselves  uniformly  live,  and  that  when  they  cease  to  exist 
(in  a  vital  condition)  the  mental  qualities  cease  also.  Our 
mental  faculties  cannot  act  independently  of  an  organism,  but 
many  of  the  physical  faculties  can  and  do  constantly  operate 
independently  of  the  mental.  The  organism  is,  therefore, 
after  all,  the  one  thing  indispensable,  and  the  mind  is  but  an 
attribute  of  matter.  .  .  .  Nature  carries  in  herself  the  prin- 
ciple and  the  determining  cause  of  her  life.  .  .  .  There  is  no 
principle  of  vitality.2— Mankind,  750,  752.  The  Greeks  re- 
garded life  as  the  soul.  Psuche  means  life  and  soul.  But  the 
mental  faculties,  taken  in-  the  aggregate,  we  call  soul ;  and 
these  mental  faculties  die  out  first.  Memory  is  the  first  to 
depart.  So  that  the  mind  disappears  before  the  body  dies. 
The  only  inference  from  this  is  that  the  soul  has  no  mind,  or 
else  that  the  mental  faculties  (soul)  cannot  exist  independently 
of  an  animal  organism.  The  fact  is  that  man  is  limited  in  life, 
body,  and  in  mind,  as  regards  the  past  and  future  of  the  uni- 
verse, its  origin,  and  government.  Certain  of  its  modes  of 
existence,  such  as  gravitation,  chemical  affinity,  etc.  he  can 
learn  ;  but  the  oriental  efforts  of  Hermes,  the  Babylonians  and 
Jews  to  describe  Creation,  when  they  did  not  know  the  half 

1  Man  dies  because  be  is  a  natural  product;  if  he  were  what  is  called  a  soul,  a 
spirit,  he  might  not,  live  at  all ;  or  he  might  live  forever.  Nature's  products  in  animal 
life  were  made  to  last  but  a  certain  period. 

2  Nature  is  animated  being.  There  is  no  one  principle  of  vitality.  Life  is  not  a 
thing,  but  a  status,  a  condition,  a  result  of  antecedents  in  nature. 


976  THE  GHEBERS  OF  HEBRON. 

of  it,  were  ultra  vires.1  And  an  examination  of  what  are  called 
the  Sacred  Books  of  the  Egyptians,  Sabians,  Babylonians, 
Persians,  Hindus  and  Jews  shows  how  quick  their  sages  got 
off  the  track  as  soon  as  they  set  to  work,  because  they  started 
on  wrong  principles.  If  man  is  limited  in  his  knowledge  of 
the  world  he  can  at  least  love  truth  ;  and,  if  he  does,  he  will 
follow  nature,  and  not  prescribe  his  own  nonsense  as  the  path 
the  Divine  Mind  has  pursued  amid  the  waters  of  primaeval 
chaos  or  the  endless  spaces  of  infinity.  The  reason  why  we 
do  not  know  how  the  world  was  created  is  that  nature  works 
through  infinitely  small  particles,  by  chemical  affinity  and  on 
an  enormous  scale,  through  vast  periods  of  time. 

It  is  the  organisation  of  contained  and  acquired  elements. 
Through  chemistry,  says  Haeckel,  we  can  divide  all  known 
bodies  into  their  indissoluble  elements,  carbon,  oxygen,  nitro- 
gen, sidphur,  further  the  different  metals  :  kalium,  natrium, 
iron,  gold,  etc.  About  seventy  such  elements  (Grundstoffe) 
are  enumerated.  In  bodies  of  animals  and  plants  no  element, 
no  Grunclstoff,  appears  which  is  not  found  in  the  lifeless  ex- 
ternal nature.  There  are  no  special  organic  elements  or  Grund- 
stoffe (original  elements).  The  chemical  and  physical  dis- 
tinctions which  exist  between  organisms  and  the  inorganic 
(materials)  have  thus  their  actual  foundation  not  in  a  dif- 
ferent nature  of  the  elements  of  which  they  are  made  up,  but 
in  the  different  way  and  mode  in  which  the  last  are  combined 
in  chemical  compounds.  This  different  manner  of  combina- 
tion primarily  affects  (conditions)  certain  physical  peculiarities, 
especially  in  the  thickness  of  the  matter,  which  at  first  sight 
seem  to  establish  a  deejj  gulf  between  the  two  groups  of  bodies. 
But  every  inorganic  body  can  by  heat  be  changed  into  a  fluid 
or  molten  state  and  then  into  a  gaseous  condition,  while  these 
three  conditions  may  be  reversed  from  the  gas  to  the  fluid  and 
solid  status.  But  in  contradistinction  to  these  three  states  of 
inorganic  bodies,  the  living  bodies  of  all  organisms,  animals  as 
well  as  plants,  are  in  a  very  peculiar  fourth  condition  of  aggre- 
gation. This  is  not  hard  like  stone  nor  soft  like  water,  but 
between  the  two.     In  all  living  bodies  without  exception  there 

1  The  plain  truth  is  that  it  is  impossible  for  man  to  know  anything  about  what  his 
own  limited  status  prevents  him  from  knowing.  But  the  imagination  is  the  spirit's 
inner  creation,  the  living  creative-idea.  The  inventions  (compositions)  of  the  imagi- 
nation are  constituted  like  the  culture  that  produced  them. — Schultz-Schnltzenstein, 
p.  882. 


THE   GREAT  ARCHANGEL   OF  THE  EBIOXITES.        977 

is  a  certain  amount  of  water  mixed  in  (verbunden)  with  firm 
matter  in   a   very  peculiar  mode  and  way,  and  just  from  this 
characteristic  combination  of  water  with  the  organic  matter 
arises  that  soft,  neither  hard  nor  liquid,  aggregate-condition 
which  is  of  the  greatest  importance  to  mechanical  explanation 
of   the   vital    manifestations.     The    prime   cause   thereof   lies 
really  in  the  physical  and  chemical  qualities   of   one   single 
indivisible  and  not  to  be  analysed  element,  carbon.     This  ele- 
ment plays  the  greatest  part  in  all  known  bodies  of  animals 
and  plants.     It  unites  in  endless  manifold  relations  of  number 
and  weight  with  the  other  elements.     Through   combination 
of  carbon  with   oxygen,   hydrogen,  and  nitrogen   (to  which 
mostly  also  sulphur  and  frequently  phosphorus  are  associated) 
arise  those  extremely  important  combinations  which  we  have 
learned  to  know  as  the  first  and  indispensable  substratum  of 
all  vital  manifestations,  the  eiweissartigen  (white  of  egg)  com- 
binations or  Albumenous-bodies.     Already  earlier   (p.  164)  we 
have  in  the  Monera  learned  to  know  organisms  of  the  simplest 
sort  whose  entire  corpus  in  completely  perfected  state  consists 
of  nothing  more  than  a  festflussig  (firm-liquid)  albumenous- 
like  little  lump,  organisms  that  are  of  primal  importance  for 
the  doctrine  of  the  first  beginning  (origin)  of  life.     Also  most 
other  organisms  are  at  a  certain  time  of  their  existence,  at 
least  in  the  first  time  of  their  life,  as  egg-cells  or  germ-cells, 
really  nothing  else  than  simple  minute  lumps  of  such  albumen- 
like (white-of-egg-like)  formation-material,  plasma,  or  proto- 
plasm.    They  only  differ  from  the  Monera  in  this  that  the  cell- 
kernel  (nucleus)  within   the   albumen-like   minute   body   has 
separated  itself  from  the  surrounding  protoplasm.     Haeckel 
then  (p.  294)  says  "  that  we  are  now  in  condition  to  refer  the 
wonder  of  the  vital  manifestations  to  this  material,  that  we 
have  shown  the  never-ending  manifold  and  involved  physical 
and  chemical  qualities  of  the  '  white-of-egg-bodies '   as  the 
actual  cause  of  the   organic   or  vital   phenomena. — Haeckel, 
Natiirliche  Schopfungsgeschichte  2nd  ed.  Berlin,  1870,  p.  294  ; 
Gen.  Morphologie,  I.  122-130.     The  formation  of  living  beings 
is  a  natural  fact  governed  by  natural  laws. — Dareste,  pp.  33, 
127-130.     But  an  electric  stroke  can  make  something   else  of 

them- 

Wolff  in  his  battle  against  the  doctrine  of  preexistenee  took 
up  the  doctrine  of  the  primitive  homogeneity  of  the  embryonic 
G2 


97S  THE  GHEBERS   OF  HEBRON. 

mass  ;  lie  completed  it  by  showing-  that  this  homogeneous 
mass  resolves  itself  under  a  slight  enlargement  by  the  micro- 
scope into  a  collection  (amas)  of  globules  entirely  comparable 
to  those  which  form  the  tissues  of  young  plants  (Partes  con- 
stitutae,  ex  quibus  omnes  corporis  partes  in  priniis  initiis  com- 
ponuntur,  sunt  globuli,  mediocri  microscopio  cedentes  semper. 
— Wolff,  Theoria  generationis,  part  II.  p.  166).  The  embryo, 
deprived  of  vessels  and  of  blood,  lives  and  nourishes  itself 
during  this  first  period  in  the  way  that  plants  do,  and  also 
like  the  tissues  which  in  the  adult  state  have  no  vessels,  such 
as  the  epidermis,  the  nails  and  the  hairs,  or  have  very  few  of 
them,  as  the  bones.— Wolff,  p.  170.  Thus  Wolff  in  17C8  in- 
dicated the  grand  discovery  that  Schwann  has  made  in  our 
days  (about  1877,  perhaps)  when  he  has  demonstrated  that  the 
animal  organisation  is,  at  starting,  entirely  comparable  to  the 
vegetable  organisation  and  that  the  organic  woof  (trame)  in 
the  two  kingdoms  is  constituted  by  the  same  elements,  by  the 
little  cells.  Dareste,  p.  103.  Schwann,  Microskopische  Un- 
tersuchungen  liber  die  Ubereinstimmung  in  der  Struktur  und 
dem  Wachsthum  der  Thiere  und  Pflanzen,  p.  56  et  suiv.  de  la 
trad,  anglaise.  Among  the  modern  naturalists  the  formation 
of  living  beings  is  an  act  of  nature,  governed  by  natural  laws, 
which  we  consequently  can  submit  to  scientific  investigation. 
— Dareste,  127.  Felix  Adler  says  :  a  Providence  which  inter- 
feres with  Nature's  laws  we  cannot  accept. — N.  Y.  Herald 
Report,  Oct.  28,  1889.  Man,  like  the  other  animals,  possesses 
a  liver,  bile,  gall-bladder  and  other  appurtenances  of  the 
brute  creation.  The  theory  of  Haeckel,  the  descent  of  man- 
kind through  geological  eras  and  ages  of  organisms,  is  as 
probable  as  that  of  the  Semites,  and  they  differed  in  their  ac- 
counts. Bel  used  his  own  blood  in  the  manufacture  of  men. 
The  Semites  had  not  collected  sufficient  data  to  found  a  true 
theory  of  natural  genesis,  so  the  scribes  substituted  their  own 
notions  instead  ;  but  the  haadam,  the  Adonis  (Adon  mil1),  and 
the  Hermathene  were  mind-perceived  on  exactly  the  same 
principles  as  the  Brahma  of  the  Hindu  philosophy,  who  is 
himself  of  duplicate  gender.  But  the  Sons  of  the  Sakhya 
(Budha)  hold  fast  to  the  principle  that  the  course  of  the  world 
has  had  no  beginning.1  The  Brahman  Gheber- Worship  says 
just  the  reverse. — Genesis,  i.  1 ;  ii.  1. 

1  Dunlap,  Vestiges  of  the  Spirit-Histor.y,  343. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        979 

Death  is  the  loss  of  organisation,  force,  electricity  ? ,  strength, 
mind  and  hope.  Life  is  the  cause  which  produces  this  (material) 
machine.  Vitality  is  the  force  (within  the  germ)  that  trans- 
forms it  gradually  into  a  complete  animal  by  a  series  of  suc- 
cessive creations  of  organs,  creations  which  become  slower 
after  birth  but  never  completely  cease  at  any  period  of  exist- 
ence. The  life  of  the  germ  is  the  result  of  the  union  of  the 
sexes  (and  there  is  no  such  thing  as  the  preexistence  of  germs. 
— Dareste,  Production  des  Monstruousites,  p.  1!)). — Dareste, 
20,  24.  This  vital  force  within  the  germ  reproduces  the  species, 
unless  the  conditions  are  modified  under  which  the  develop- 
ment is  intended  to  go  on.  Mes  experiences  donnent  done 
aux  zoologistes  des  methodes  a  l'aide  desquelles  ils  pourront 
aborder  scientifiquement  la  question  de  la  formation  des  races. 
— Dareste,  40.  He  does  not  mean  that  his  experiences  give 
all  the  processes  of  the  formation  of  races.  The  modifying 
causes  can  act  before  and  during  the  fecundation  ;  he  has  em- 
ployed only  those  that  act  after  the  fecundation.  He  shows, 
however  that  even  under  altered  conditions  the  monstrosities 
develop  in  accordance  with  natural  laws,  that  is,  regularly 
(p.  26).  Swammerdam  first  conceived  the  idea  of  modifying  an 
animal  in  the  course  of  its  development  (p.  27).  Biology  in  its 
actual  state  offers  no  means  of  acting  on  the  male  and  female 
elements  of  generation  (p.  24).  But  even  bunglers  in  the  ar- 
tificial hatching  of  chickens  have  created  monstrosities.  The 
germs  produce  themselves  and  are  developed  in  virtue  of 
natural  laws. — ibid.  p.  24.  The  biological  Jews,  however,  took 
a  different  view  of  the  situation:  The  God  orders  the  Angel 
who  presides  over  the  souls  (spirits,  ruachoth)  to  bring  that 
spirit  which  He  specially  designates.  The  ruach  (soul)  ap- 
pears, to  whom  the  God  says :  Get  into  this !  Again  comes 
the  Angelus  conceptionis  and  restores  the  axbiated  germ  to 
the  mother's  womb,  giving  it  two  guardian  genii,  and  a  lighted 
candle  is  set  upon  the  soul's  head. — "Wagenseil,  Sota,  Excerpta 
Gemara,  pp.  72,  73.  This  is  a  more  roundabout  procedure 
than  the  scientific  one  championed  by  Dareste.  The  Semite 
philosophers,  recognising  the  vital  force  within  the  germ,  il- 
logically  postulated  a  primordial  Tetragrammaton,  an  Eternal 
Life  Uncreated,  Unborn ;  from  whom  and  by  whose  fiat  all 
individual  life  on  earth  is  an  effluence.  We  get  no  confirma- 
tion  of  this  view  in  the  experience  of  man,  or  the  other  ani 


980  THE  GHEBERS  OF  HEBRON. 

mals,  or  from  plants.  On  the  contrary  Dareste  lays  it  down 
that  there  is  no  such  thing:  as  the  preexistence  of  germs.  The 
germs  are  composed,  composites;  and  the  composition  and 
juxtaposition  of  natural  forces  renders  the  composite  vital,— 
endued  with  new  power,  it  is  become  a  thing  of  life,  which 
before  the  composite  stage  was  not  a  quality  of  either  of  the 
forces  until  subsequent  to  their  union.  The  Semites  inferred 
a  living-  soul  as  necessary  to  the  life  of  the  flesh  ;  but  the  true 
philosopher  finds  the  prerequisites  to  vitality  in  the  causes,  the 
junction  of  two  natural  predisposing-  forces,  and  these,  in 
themselves,  composites.  A  final  cause  is  beyond  the  grasp  of 
the  mind's  eye.  No  telescope  can  search  it  in  the  realms  of 
endless  space. 

When  the  precepts  of  the  Divine  Intelligence  (Bodhi,  Bud- 
ha)  were  delivered,  the  Budhists  held  that  "  the  manner  in 
which  being  first  commenced  cannot  now  be  ascertained." — 
Spence  Hardy,  Eastern  Monachism,  p.  5.  The  scientists  know 
no  more  about  it  to-day.  It  is,  so  far,  an  unsuccessful  search 
after  the  origin  of  life  or  the  conjunction  or  composition  of 
natural  and  chemical  forces  resulting  in  the  vital  stage  as- 
sured. But  since  we  know  that  animals  can  starve  to  death  for 
want  of  food  it  is  evident  that  there  can  be  no  vitality  without 
a  supply  of  the  natural  forces  donated  from  food  ;  consequent- 
ly there  must  be  some  electrical  or  chemical  power  in  animals 
and  plants  capable  of  uniting  with  oxygen  and  other  natural 
forces  in  the  creation  as  well  as  in  the  continued  support  of  the 
vital  stage.  Open  a  peach.  Within  you  see  the  marks  and 
furrows  where  the  ribs  of  the  stone  were  secreted  from  the 
softest,  most  attenuated  elements  and  filaments  until  the  whole 
stone  is  finally  completed,  nearly  after  the  model  of  an  ancient 
Dutch  vessel.  See  the  secretion  of  the  bones  in  a  human 
being!  Is  it  not  the  very  same  analogy  according  to  which 
the  soft  secretes  the  hard?  Here  the  analogy  between  the 
growth  of  plants  and  animals  from  a  germ  is  shown  to  be  iden- 
tical. "  Who  has  made  the  bones  hard,"  says  the  Scripture  of 
the  Orient. — Hermes  Trismegistus,  v.  6  ;  Eccles.,  xi.  5.  Cut  off 
the  supply  of  oxygen  and  starch  in  the  first  stages  of  osseous 
formation,  and  they  never  would  have  grown  hard !  It  is 
more  than  a  miracle,  the  manufacture  of  sugar  out  of  starch 
and  solar  fire  and  chemical  action  ;  it  is  a  fact!  Nature  has 
undoubtedly  been  put  to  the  trouble  of  forming  the  primal 


THE   GREAT  ARCHANGEL   OF   THE  EBIONITES.        9S1 

germs,  and  the  beings  derived  therefrom  have  taken  as  far  as 
possible  the  power  from  their  constituents  into  their  own 
hands  and  continue  to  supply  the  germs  or  seeds  of  life  in  two 
halves,  one  of  which  is  deposited  in  either  sex.  The  Egyptian 
Hermes  very  truly  said  that  all  generation  proceeds  from  a 
corruption ;  but  what  he  terms  corruption  is  only  the  with- 
drawal from  the  corpus  of  the  plant  of  a  portion  of  its  consist- 
ence, its  composition.  Fresh  starch  can  only  be  put  into  it  in 
the  natural  way.  Consider  how  man  is  formed  in  a  mother's 
body — who  has  made  the  bones  hard? — says  Hermes.  And 
Ecclesiastes  says  it  is  '  the  way  of  the  spirit.'  But  a  modern 
philosopher  would  call  it  the  way  of  all  creation,  the  wTay  of 
Nature!  The  unphilosophic  are  always  fishing  after  a  chance 
to  apply  the  doctrine  of  causation  to  an  extent,  in  and  outside 
of  Creation,  about  which  they  don't  know  whether  they  are 
right  or  wrong. 

As  to  materialism,  a  natural  death  usually  indicates  that 
there  has  been  a  falling  off  somewhere  of  the  material  supply. 
Death  by  starvation  certainly  indicates  the  necessity  of  organ- 
ised matter  to  the  existence  of  life.  An  organism  dependent 
upon  matter,  such  as  ordinary  food,  for  its  continued  existence, 
may,  by  parity  of  reasoning,  be  held  to  have  been  ab  initio  de- 
pendent upon  some  forms  and  qualities  of  matter  for  its  exist- 
ence.    The  forces  all  seem  to  be  manifested  within  Nature. 

Will  you  by  investigation  discover  Aloli  ? 

To  the  end  of  Sadi  will  you  discover  ? — Job,  xi.  7. 

'O  Theos  is  spirit,  said  the  Oriental.  What  is  spirit  ?  A  name 
for  breath,  and  that  is  merely  a  symbol  for  life.  But,  as  we 
have  just  shown,  there  is  no  life  without  organised  matter 
with  which  to  feed  and  support  the  life  of  an  organism.  What 
again  is  spirit  ?  The  ancients  said  it  was  Osiris.  What  is 
Osiris  ?  Nothing  but  the  impersonation  of  certain  powers  in 
the  sun  or  in  water,  an  unreal  cerebral  figment,  only  an  idea. 
Causation  is  only  another  name  for  antecedents  ;  "  that  which 
has  preceded  them  is  also  that  which  has  produced  them,"  says 
Havet.  What  is  one  man's  suspicion  about  Theos  worth  more 
than  another's?  To  translate  the  word  theos  by  the  word 
God  is  to  identify  the  Hebrew  with  the  Greek  God. 

Henoch,  chapters  60,  61,  62,  98,  is  very  closely  affiliated  to 
parts  of  the  Apokalypse  and,  like  Daniel,  has  the  expression 


982  THE   OIIEBERS   OF  HEBRON. 

'  Son  of  Man.'  A  part  of  the  Sibylline  Books  is  decidedly 
of  a  Messianic  character, — the  passage  that  describes  the 
Judgment  by  Sabaoth  Adonaios  on  His  Judgment-seat  as 
King !  With  this  is  directly  connected  Henoch,  x.  6,  xlv.  3, 
xlvi.  2,  3,  xlvii.  3,  xlviii.  2,  6,  Hi.  4,  lxix.  27,  Matthew,  xxv.  34, 
40,  and  the  Apokalypse,  Eev.  i.  13,  16,  20,  ii.  5,  15,  20, 
27,  v.  5,  and  especially  vi.  17,  vii.  10,  ix.  11,  xi.  15,  18, 
xii.  10,  xiv.  8,  14,  xvii.  5,  6,  9,  10,  xviii.  2,  10,  20,  xx.  4  (xi.  7,  8), 
xxii.  12,  20.  Here  we  have  plainly  depicted  the  Judgment  by 
Christ  as  mentioned  by  the  Sibyl ;  but  no  Crucifixion  of  the 
Christos.  Isaiah,  lxiii.  10  has  "  they  vexed  the  spirit  of  his 
Holiness  (ruach  kodesho) ;  "  and  in  the  same  sense  the  Ro- 
mans crucified  it. — Rev.  xi.  7,  8,  xvi.  6.  Rome  killed  Jews  and 
Christian  Messianists  alike,  at  the  time  when  the  Apokalypse 
was  written  in  the  expectation  that  the  Messiah  would  come 
and  sit  in  Judgment  upon  the  Scarlet  Woman  perched  up  on 
the  Seven  Hills. — Rev.  xvii.  10.  But  the  Crucifixion-theory 
started  probably  about  this  time  (a.d.  135-140)  and  from  these 
words  ;  as  the  Sibyl,  Henoch  and*  Revelations  make  no  men- 
tion of  a  Crucifixion  of  the  human  body  of  the  Messiah.  The 
Slain  Lamb  (Rev.  v.  6,  9,  xii.  10)  might  be  hard  to  explain  in 
any  other  sense  than  an  adaptation  to  the  later  Christian  idea  of 
the  Crucifixion,  and  then  it  would  be  an  interpolation.  Com- 
pare, however,  Julian's  Neoplatonist  conception  of  the  Sun  in 
Aries  (the  Lamb  or  Ram)  the  Paschal  Lamb  whose  blood  was 
shed  ( — Daniel,  ix.  20),  where  the  Sun's  disk  is  to  visible 
things  the  cause  of  salvation,  where  he  calls  the  Sun  King, 
placing  him  in  the  centre  of  the  mind-perceived  Gods  (just  as 
in  Rev.  i.  12,  13),  the  Saviour  of  all  things,  in  the  '  Little  Mys- 
teries.'—Julian,  133,  138,  140,  146,  153,  173.  Therefore  we  refer 
Rev.  v.  6,  9,  xii.  10  to  the  Little  Mysteries  in  Aries. 

One  Zeus,  One  Hades,  One  Helios,  esti  Sarapis. — Julian,  iv.  136. 

Korubas  men  lio  megas  Helios,  ho  suntlironos  tei  Metri. — Julian,  Or.  v.  167. 

In  sole  tabernaculum  suum  posuit. — Vulgate  psalm,  xix.  4. 

Minervam  Pronoiam  ex  toto  Sole  Rege  prodisse  totam. — Julian,  iv.  149. 

The  Mother  of  the  Gods  admonished  Attis  to  worship  Her  and  not  to  leave 
Her,  nor  love  another. — v.  167. 

To  the  Ram  (Lamb)  himself  they  celebrate  the  Little  Mysteries. — Julian, 
Oratio  v.  173. 

It  is  perfectly  clear  that  the  apostles  to  the  Heathen  under- 
stood   '  the  Little   Mysteries '  and   saw  the  Anointed  in  the 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.       9  S3 

Young  Earn ;  and  also  that  the  Crucifixion  of  the  Messiah,  not 
mentioned  in  the  Sibyl  nor  in  the  Book  of  Enoch,  was  no  part 
of  the  original  Messianist  theory,  but  a  later  invention  pos- 
terior to  the  writing  of  the  Apokalypse,  or  about  the  same 
time. 

The  Planets  moving  in  chorus  round  the  Sun. — Julian,  iv.  p.  146  ;  so  Rev. 
i.  12,  13  ;  Jul.   188. 

That  union  which  holds  together  all  things  in  the  'mind  perceived  '  in  one, 
bringing  together  those  about  the  kosmos  into  one  and  the  same  perfect  consti- 
tution :  the  central  perfection  of  the  King  Sun  is  single  (sole)  being  seated  in 
the  intelligent  Gods.  After  this,  there  is  a  certain  conjugation  (or  conjunction) 
in  the  mind-perceived  kosmos  of  the  Gods  which  combines  all  things  unto  the 
unit.  —  Julian,  iv.  139.  The  Mystery  of  the  Seven  Stars  in  my  right  hand  and 
the  Seven  Golden  Candelabras. — Rev.  i.  16,  20. 

Henoch,  xciv.  1,  says ;  In  heaven  the  angels  remember  you 
(the  just),  for  good,  in  presence  of  the  glory  of  the  Great 
(One) ;  your  names  are  inscribed  in  His  presence !  Compare 
Matthew,  xviii.  10.  Their  angels  in  heavens  through  all  time 
shall  see  the  face  of  my  Father  who  is  in  heavens. — Codex 
Sinaite.  The  dead  were  judged  by  what  was  written  in  the 
books,  according-  to  their  deeds. — Rev.  xx.  12.  Thus  Henoch, 
Revelations,  and  Matthew  agree  on  many  points;  showing  that, 
after  all,  a  part  of  the  precanonic  evangel  is  in  the  Sibyl,  He- 
noch, and  Apokalypse.  These  early  Christian  works  were  the 
earliest  of  all,  and  none  of  them  mentions  the  Crucifixion  of  the 
Saviour  ; — showing  that  in  a.d.  130  no  such  idea  existed  prior 
to  the  appearance  of  the  Gospels  of  one  sort  and  another ;  for 
Luke  says  there  were  many  gospels  before  he  began  to  write. 
The  circulation  of  Christian  documents  was  very  much  in- 
creased as  soon  as  the  apomnemoneumata  or  memorials  of  the 
Saviour  became  known  ;  the  connection  with  the  Roman  War, 
the  Robbers  (as  patriots),  together  with  the  accounts  of  the 
Crucifixion  were  all  calculated  to  create  an  interest  and  an  en- 
thusiasm of  feeling  that  centuries  have  not  entirely  cooled. 
The  narrative  has  all  the  excitement  of  a  novel  with  the  added 
conviction  of  its  truth. 

We  have  emphasised  the  fact  that  Daniel,  vii.  13,  refers  to 
a  Messiah  not  in  the  flesh  ;  and  that  Daniel,  ix.  25,  26,  while  it 
has  the  idea  of  a  slain  Messiah-king,  is  not  in  agreement  with 
the  Sibyl  nor  with  Henoch,  and  only  apparently  with  the  Apok- 
alypse.    But  even  Daniel  does  not  mention  a  Crucified  Mes- 


984  THE  QHEBERS  OF  HEBRON. 

siab.  Superstition  claimed  that  a  Great  Power  worked  in 
Simon  Magus,  and  also  in  the  Great  Baptist. — Matth.  xiv.  2. 
Moreover,  the  idea  was  that  John  was  risen  from  the  dead,  kai 
dia  touto  ai  dunameis  energousin  en  auto  "  and  for  this  reason 
the  Powers  work  through  him."  Not  very  remote  from  this 
conception  was  the  idea  that  Irenaeus  charges  Kerinthus  with 
holding  that  the  Christos  (King  of  the  heavens)  came  down 
into  Iesous,  working  in  and  through  him.  Why  did  not  the 
Sibyl,  Henoch,  and  Pievelations  wait  for  the  publication  of  the 
Synoptic  Gospels  before  letting  out  their  own  incomplete  sys- 
tem ?  Because  the  idea  of  a  Crucifixion  of  Mithra,  the  Iesoua 
and  Salvator,  had  never  been  heard  of  until  some  one,  later, 
put  it  forth.1  Even  the  Apokalypse 2  has  not  the  Jerusalem 
Crucifixion  of  the  Messiah,  but  Daniel's  Slain  Messiah  instead. 

The  detailed  data  of  the  efforts  of  the  oriental  mind  show 
that  the  nature  of  ideas  and  things  is  based  upon  the  preceding- 
status  of  their  component  parts.  Nothing  happens  by  miracle 
or  unprepared,  but  all  is  the  combination  of  previous  results 
prepared  by  preexisting  conditions  the  outcome  of  anterior 
sources  and  immediate  influences.  Facts  are  the  basis  of 
truth.  All  the  theory  in  the  world  will  not  make  up  for  the 
absence  of  facts,  even  if  the  world  is  fed  on  theory.  Nature 
produces  in  the  nerve-organism  the  soul,  from  it  culture  de- 
velops the  spirit  as  logical  power,  makes  the  sensible  into 
material  for  ideas. — Prof.  Friedrich  Korner,  Thierseele  und 
Menschengeist,  p.  22. 

When  we  find  the  expectation  of  a  '  Messiah  slain  '  in  Da- 
niel, when  the  Targums  of  Onkelos 3  and  Jonathan  ben  Usiel 
often  mention  the  Messiah  who  was  to  come,  we  know  that 
among  the  leading  Jewish  rabbis  near  the  end  of  the  first  cen- 
tury the  hope  of  a  Messiah  was  generally  expressed  ;  so  that 
the  Christians,  after  a.d.  138,  found  the  prototype  of  a  Chris- 
tos already  formed  in  the  idea  of  the  Jewish  Messiah.  It  per- 
vaded all,  from  the  Sibyl,  Elxai,  Henoch,  4th  Esdras,  down  to 
the  Revelation  of  a  certain  John  (a  Messianist)  who  knew 
nothing  of  the  Crucifixion  in  the  gospels.     But  he  knew  the 

1  Krishna  was  shot  to  death  with  arrows. 

2  The  original  Apokalypse  could  be  interpolated  by  theological  or  pious  fraud. 

3  According  to  Frar.ck  (Gelinek  ed.  p.  48)  Onkelos  was  connected  with  R.  Jehoshua 
ben  Chananja  and  R.  Elieser  the  Great,  who  flourished  toward  the  end  of  the  first 
century. 


THE  GREAT  ARCHANGEL   OF   THE  EBIONITES.        985 

Revelation  from  the  sun  ( — John  i.  1G  ;  Matth.  xvii.  2,  3)  and 
declared  the  Coming  of  the  Logos  (the  Memra  of  the  Tar- 
gums),  the  White  Horse  and  its  rider  Sosiosh.  He  prophesies 
like  Henoch  the  coining-  final  Judgment.  All  that  the  writers 
of  the  Christian  School  had  to  do  was  to  build  the  Crucifixion 
theory  on  the  foundation  that  tlie  Kabalah-tradition  of  the 
Jews  had  previously  laid,  to  substitute  the  Teaching-  ami 
parables  of  the  Saints  for  the  quibbles  of  the  Pharisees.  In 
Jewish  tradition  some  one  found  the  materials  for  a  Christian 
offspring.  The  targum  of  Jonathan  and  the  writings  of  Si- 
meon ben  Iochai  repeatedly  mention  the  Messiah. — Galatinus, 
de  Arcanis,  cap.  vii.  fol.  218,  et  passim  ;  viii.  fols.  251,  252,  et 
passim.  The  Talinudists  were  not  wont  to  deliver  the  arcana 
of  the  Messiah  except  in  parables. — ib.  254.  In  the  Machkar 
hassodoth  written  by  Simeon  ben  Iochai,  he  says  :  I  found 
Elias  standing  on  Mount  Garizin  and  praying  and  weeping. 
I  returned  to  Mount  Garizin  and  found  him  praying  and  prais 
ing  the  Lord  of  the  world.  Then  I  saw  coming  upon  Mt.  Ga- 
rizin 80,000  legions  of  angels  and  in  each  legion  were  80,000 
battalions,  and  in  each  battalion  80,000  angels.  And  they  bore 
before  them  Abraham,  Is'hak,  Iacob,  Moses  and  Aharon, 
Dauid  and  Selomon  and  all  the  kings  of  the  house  of  Dauid, 
and  the  prophets  and  the  just  who  had  been  in  the  world. — ib. 
vi.  fol.  192.  Simeon  ben  Iochai  wrote  in  the  first  part  of  the 
2nd  century  ;  Matthew's  Gospel  as  we  have  shown,  probably 
was  written  fully  as  late  as  160-165.  Did  the  above  passage 
in  the  Machkar  hassodoth  about  Elias  and  Moses  suggest 
Matth.  xvii.  3,  5,  to  the  author  of  the  Gospel  according  to  Mat 
thew  ?  The  Gospels  retain  the  Messianic  doctrines  of  the 
Rabbins,  the  Targums,  and  the  Kabalah.  Hence  the  sugges- 
tion to  make  three  tents,  one  for  the  Angel-King  (the  Angei 
Iesua,  Metatron  '),  one  for  Moses,  one  for  Elias.     The  scene  in 

1  The  Prince  of  the  Lord's  host  is  called  Adoni  and  Iahoh.—  Joshua  v.  14,  vi.  2.  Me- 
tatron, his  name  is  like  the  Name  of  his  Lord.— Kabbala  Deimdata,  T.  528.  Rabbenus 
Hakkadosh  in  the  Gali  Razia,  says:  Because  the  Messiah  will  save  men,  he  shall  be 
called  Iesua.— Gal.  III.  fol.  85;  Matthew,  i.  21.  The  Jews  had  in  the  expression  Son 
of  Dauid  already  solved  for  the  Christians  the  difficulty  of  turning  an  Angel  Spirit, 
Archangel,  Throneangel  or  son  of  the  God  into  a  being  in  the  flesh.  It  was  a  received 
Jewish  idea  before  Christians  took  it  up.  Barnabas  speaks  of  the  Covenant  of  the  be- 
loved Iesus  ( — Ant.  Mater,  1(16, 107)  in  a  way  that  reminds  us  of  Mithra  and  the  Jewish 
Angel  Iesua.  In  the  hand  of  Metatron  is  placed  the  revivification  of  the  dead  !— Caba- 
lista  ;  Galatinus,  Book  XII.  fol.  304.  Metatron  is:  called  Angel  Iesua,  and  raises  souls 
to  heaven.— Bodenschatz,  Kirchl.  Veri'assung  d.  luden,  II.   191,   192;    Sohar  chadash, 


9S6  THE   GHEBEBS  OF  HEBBON. 

both  cases  is  laid  on  a  high  mountain  ! !  The  ideas  that  the 
Son  of  the  God  shall  put  on  the  flesh,  that  he  shall  rise  on  the 
third  day,  that  the  dead  rise  up  at  the  same  time,  seem  to  have 
been  Jewish  Messianist  before  they  became  Christian.1  This 
is  closely  followed  in  the  Gospels,  because  it  was  the  received 
impression  ;  but  the  Crucifixion  and  Pilate  were  not  borrowed 
from  the  teachings  of  the  rabbis.  Daniel  distinctly  says  that 
the  Messiah  shall  be  slain  ;  and  the  rabbis  interpreted  Isaiah 
as  referring  to  the  Messiah,  an  interpretation  that  the  early 
Christians  followed.2  Henoch,  47.  1,  4,  wants  the  blood  of  the 
saints  expiated  and  avenged.  Eev.  vi.  10,  viii.  3,  4,  xvi.  19,  xvii. 
6,  xviii.  24,  likewise  calls  to  heaven  for  the  final  Judgment  by  the 
Messiah  (Eev.  x.  7)  on  those  that  have  shed  the  blood  of  the 
saints.  But  as  the  word  Christian  is  not  used  in  the  Book  of 
Kevelation,  but  only  the  Lion  of  Judah  the  root  of  Dauid, 
Jews,  Gentiles  and  Children  of  Israel,  and  as  the  Christians  of 
the  4  Gospels  obeyed  Caesar  submissively  while  the  Book  of 
Revelation  calls  for  the  destruction  of  Rome  (Rev.  xviii.  xix.), 
the  original  form  of  the  book  would  seem  to  have  been  Jewish 
or  a  work  proceeding  from  the  Jewish  Diaspora  in  Asia  Minor 
and  Antioch  rather  than  from  the  Christians  of  the  date  when 
the  Gospel  of  Matthew  was  written.  '  Even  Matthew,  v.  17,  18, 
x.  5  is  very  much  opposed  to  the  Gentiles,  but  he  recommends 
obedience  to  Caesar,  and  does  not  call  upon  heaven  to  utterly 
destroy  Rome  or  to  bring  troops  from  the  Euphrates. 

The  fact  that  the  Sibylline  Books  were  in  such  high  consid- 
eration in  the  Church  of  the  second  and  third  centuries  that 
Christians  were  on  this  account  nicknamed  Sibyllists  carries 
us  away  from  the  Canonical  Gospels  back  to  an  earlier  period 

fol.  44.  col.  1.  Henoch,  cap.  61,  62,  69,  following  Daniel,  mentions  the  Son  of  Man,  as 
existing  before,  and  kept  concealed  ;  and  places  him  on  the  Judgment  seat.  The  date 
seems  to  be  about  the  beginning  of  the  second  century,  and  prior  to  the  Apokalypse. 
Chapter  47  reminds  one  of  Rev.  xx.  11-15  ;  while  Rev.  xi.  15,  xvii.  14,  xxi.  22,  23,  27, 
and  xxii.  1,  3,  5,  remind  one  of  Henoch,  cap.  48,  verses  1-6.  Cap.  48.  1  might  well 
have  suggested  Rev.  xxii.  1. 

1  Compare  Galatinus,  de  Arcanis  catholicae  veritatis  in  hebraicis  libris,  cap.  VIII. 
fol.  254.  Fiierst,  Cultur  und  Lit.  d.  Juden  in  Asien,  p.  25,  supposes  that  the  Urevan- 
gelium  was  written  in  Late  Hebrew,  not  in  Aramean.     Who  did  it. 

2  Some  one  of  the  Jewish  Diaspora  or  of  the  Christian  Ecclesia,  some  one  acquaint- 
ed with  Galilee,  the  Ebionites  and  the  Transjordan,  wrote  the  first  evangelium.  The 
unfortunate  condition  of  the  unlearned  mind  at  that  period  is  thus  portrayed  in  their 
own  words:  "If  our  Old-fathers  (Altfordern)  were  angels  then  we  are  men;  and  if 
they  were  men,  then  we  are  asses."  This  is  not  very  different  from  Lucian's  opinion 
of  the  Christian  masses  in  the  East  in  the  years  160-170. 


THE  GU HAT  ARCHANGEL   OF  THE  EBIONITEB.        987 

of  gospel  writing  (Recollections  of  the  Apostles)  and  to  the 
still  earlier  period  of  Enoch,  the  Sibyls,  and  the  Apokalypse. 
There  was  an  earlier  period  of  gospel-writing'  connected  with 
Sibyllism  and  Messianism — Supernat.  Eelig.  II.,  168,  1G9,  170  ; 
I.  290,  292,  299,  321.  Origen  contra  Cels.  v.  G  ;  vii.  53  ;  Jus- 
tin, Apol.  i.  20,  44;  Clemens  Al.  Strom,  vi.  5,  §  42,  43;  Lactan- 
tius,  Div.  Inst.  i.  G,  7 ;  vii.  15,  19.  Therefore  in  connecting, 
.is  far  as  we  may,  Messianism,  the  Apokalypse,  and  Sibyllism 
together,  we  are  going  back  to  a  period  preceding  the  various 
gospels  that  were  in  circulation  anterior  to  the  Canonical  Gos- 
pels. The  rise  of  these  last  is  merely  an  additional  phase 
of  Messianism,  or  rather  Christianism.  The  advance  of  Mes- 
sianic idea  from  the  Sibyls,  Henoch,  and  the  Apokalypse  to 
our  gospels  was  stimulated  by  Essene  and  Ebionite  ideas  in 
connection  with  those  of  the  Didachc,  parables,  and  Jewish- 
Diaspora  instruction,  with  the  great  figure  of  the  Messiah,  the 
Saviour,  brought  constantly  before  the  inner  consciousness  of 
the  people,  until  at  last  gospels  sprung  up  and  were  rapidlj7 
spread  and  gradually  perfected.  If,  for  argument's  sake,  we 
place  the  Epistle  of  Barnabas  between  a.d.  140  and  150  (cf. 
Supern.  Eel.  I.  235)  we  find  that  it  exhibits  no  knowledge  of 
any  gospel,  although  it  has  the  name  Iesus.  This  would  help 
to  locate  the  period  at  which  the  name  Iesua  was  first  used  as 
the  name  of  a  man  instead  of  the  Logos  or  Salvator.  Bar- 
cocheba's  war  in  134-5  shows  Jewish  Messianic  expectations 
of  the  Apokalypse  kind,  a  status  of  opinion  too  early  for  the 
establishment  of  any  but  a  military  Messiah.  Compare  Rev. 
xix.  11  ff.  It  is  true,  however,  that  in  the  case  of  Barcocheba 
(as  in  Jewish  Messianism  connected  with  the  Son  of  Dauid) 
the  precedent  for  a  Messiah  being  supposed  to  appear  as 
flesh  had  been  already  set,  but  where  did  Barnabas  get  his 
Iesua  from  unless  from  the  name  '  Iessaia '  or  from  the  Salva- 
tor Ansel  Iesua?  If  the  Apokalypse  uses  the  name  Messiah 
(Christos)  for  warlike  purposes,  the  Christians  could  certainly 
use  the  name  Iesua  (Salvator)  for  religious  teachings  regarding 
the  resurrection,  even  if  they  did  representhim  in  human  shape 
and  date  him  over  a  century  earlier.  If  the  Gospel  could  put 
parables  in  his  mouth,  the  author  of  Barnabas  could  put  words 
in  his  mouth  which  are  not  to  be  found  in  our  Synoptic  Gos- 
pels.— See  Supern.  Rel.  I.,  239.  '  He  who  desires  to  be  saved,' 
says  the  Barnabas  Epistle. — Ant.  Mater,  89.     Markion  too  fol- 


988  THE  GHEBERS  OF  HEBRON. 

lows  with  his  antithesis  between  Iesoua  and  the  God  of  the 
Jews.     Irenaens,  III.  2,  mentions  the  Salvator. 

Hermas  alludes  to  the  40  apostles  and  teachers  of  the  preach- 
ing- of  the  '  Son  of  the  God,'  an  expression  found  in  Hermetic 
Books  of  Hermes  Trisniegistus  which  are  much  older  than  our 
4  Gospels,  also  to  diakonoi  or  servants  or  prophets  of  the  God, 
the  Son  of  the  God  preached  through  the  apostles,  apostles 
preaching  to  all  the  world  and  teaching  the  word  of  the  Lord, 
"  apostles  and  overseers  (episkopoi)  and  teachers,  and  diakonoi 
(ministers)."  While  this  looks  Christian  enough,  Antiqua 
Mater,  p.  77,  calls  our  attention  to  the  fact  that  we  are  on  the 
traces  of  a  class  of  Sectarians  or  Haeretists  equally  to  be  dis- 
tinguished from  the  orthodox  Jews,  as  from  the  orthodox 
Christians  represented  by  Justin.  '  Led  to  the  water  and 
born  again '  points  directly  to  the  Essaioi,  the  early  Ebion- 
ites,  Baptists,  and  Nazoraioi.  The  Ebionites  regarded  the 
Son  of  the  God  as  the  Angel  Iesua.  Hermas  never  uses  the 
word  Evangelion.  Antiqua  Mater,  72,  91,  tells  us  that  the 
Epistle  of  Barnabas  mentions  the  name  of  lesous.  Perhaps  he 
was  the  first  writer,  or  one  of  the  very  first,  to  do  it.  Saturninus 
evidently  knew  the  name  Soter,  as  we  have  the  word  trans- 
lated into  Latin  in  Irenaeus,  I.,  xxii.  Whether  Saturninus 
knew  the  name  Iesua  (Iesou)  or  not,  his  '  Salvator '  exactly 
corresponds  to  Matthew's  explanation  of  the  meaning  of  the 
Greek  word  lesous.— Matth.  i.,  21.  So  that  to  the  Teachings  of 
the  Syrian  Diaspora  we  are  greatly  indebted  for  the  Christian 
Religion, — "  to  the  Jew  first,  and  then  to  the  Greek."  But 
one  thing  is  certain,  that  scientific  men  have  for  many  years 
held  a  theory  of  creation  the  very  opposite  of  the  doctrine  of 
spirit  and  matter.  And  it  seems  not  impossible  that  out  of 
our  sight,  removed  from  the  reach  of  even  optical  instruments, 
phenomena  of  creation  are  daily  in  movement,  even  if  the  sub- 
ject fails  to  observe  them. 

The  Jews  in  their  synagogues  cursed  the  Christians.  This 
may  explain  why  Peter  and  Matthew  throw  all  the  blame  of 
the  crucifixion  on  the  Jews.  It  also  points  to  a  period  later 
than  the  separation  from  Judaism  as  the  time  when  such  gos- 
pels were  written.  But  orientalism,  including  Judaism,  Ies- 
saism,  and  Christianism,  was  based  on  the  doctrine  of  the  ori- 
ental philosophy,— spirit  and  matter.  There  is  no  evidence 
that  man  is  born  of  pneuma  and  matter. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        9S9 

The  sources  antecedent  to  Christian  Messianism  seem  to 
have  been  the  Oriental  Kabalah,  Judaism,  Essenism,  the  Jew- 
ish Diaspora,  the  Ebionite  Didache  (supposing  one  to  have 
existed)  and  the  travelling-  apostles.  Justin,  Trypho,  p.  38, 
knows  what  is  called  the  Evangel.  The  Jews  were  partic- 
ularly numerous  at  Autioch  and  had  made  many  proselytes 
among  the  Greeks  there.— Josephus,  Wars,  vii.  33.  These 
proselytes  would  (if  they  read  the  Septuagint)  become  Mes- 
sianists.  The  fact  would  certainly  become  known  in  Syria 
and  Asia  Minor,  and  there  is  no  reason  to  suppose  that  Mar- 
kion  was  unacquainted  with  the  Jewish  theory  of  a  Presence 
Angel,  the  Salvator  Angel,  the  Angel  lesua,  and  Metatron. 
If  Josephus  knew  it,  Markion  could  have  known  it.  Before  the 
reign  of  Trajan,  Jews  had  decided  that  Isaiah  and  Daniel  had 
foretold  the  sufferings  of  the  Messiah.  He  was  expected,  like 
the  Paschal  Lamb,  to  die  as  an  expiation,  an  atonement  for  the 
sins  of  the  Jews.  Therefore  Kev.  v.  6  represents  the  Messiah 
under  the  figure  of  a  Slain  Logos-Lamb  surrounded  by  the  7 
planet  rays  (eyes)  and  their  7  orbits,  or  horns. — Acts,  viii.  32, 
33.  This  is  a  view  of  Chaldaean  gnostics  or  the  Jewish  Dias- 
pora. Some  Paul  addresses  the  Synagogue  Jews,  spends 
years  with  the  Diaspora  chiefly,  and  also  with  the  Greeks. — 
Acts,  xiii.  16,  xvii.  17,  xviii.  4,  xix.  8,  10,  17,  xx.  21,  19,  28.  This 
points  to  Messianism  as  a  not  exclusively  Jewish  religion  into 
which  the  Dispersion  has  brought  in  the  Greek.1  We  find  the 
Dispersion  of  the  Jews  mentioned  in  the  Hebrew  Bible.  They 
were  in  all  lands  ;  but  most  numerous  in  Syria.  The  succes- 
sors of  Antiochus  Epiphanes  had  given  them  at  Antioch  equal 
privileges  with  the  Greeks.  They  increased  in  numbers  and 
in  property,  and  their  synagogue  was  famous  for  the  magnifi- 
cence of  the  gifts  presented  to  it.  The  Jews  were  continually 
conciliating  the  Greeks  and  taking  them  to  the  synagogue,  so 
that  after  more  than  a  century  they  must  have  made  a  great 
many  proselytes  there.  About  the  years  90-100  in  the  time  of 
Josephus  the  conversion  of  the  Greeks  was  still  going  on. 
For  "  always  admitting  a  great  number  of  Greeks  to  the  ser- 

1  Paul  almost  invariably  prefers  to  quote  the  Greek  text  of  the  scriptures.—  Bun  sen, 
\i!  el-Messiah,  p.  96.  This  shows  that  the  Paulinist  writer  represents  the  Northern 
or  Greek  Diaspora.— Gal.  i.  14,  16,  17  ;  ii.  7.  Matthew,  too,  writes  in  Greek  and  quotes 
the  Septuagint.  Was  not  Antioch  therefore  the  source  of  Gospel  writing  as  well  as  of 
Paulinist  ?     Antioch,  too,  knew  all  about  Palestine  saints  and  Iessaians. 


990  THE  GHEBERS  OF  HEBRON. 

vices,  they  made  them  also  in  some  manner  a  part  of  them- 
selves."—Josephus,1  Wars,  vii.  3.  The  result  of  these  conver- 
sions was  very  great.2  A  new  body  of  religionists  was  forming 
under  the  influence  of  the  Diaspora,  partaking  of  Jewish 
morals,  Jewish  faith,  and  Jewish  Messianism.  The  resulting 
mental  movement  spread  from  Antioch  to  Laodikea  to  Asia 
Minor  and  to  Ephesus  conveying  Jewish  Messianism.  The 
Apokalypse  testifies  to  this  ;  so  does  the  Book  of  Acts.  The 
Diaspora  believed  in  the  Coming  of  the  Jewish  Messiah,3  and 

1  When  as  shrewd  and  cautious  a  man  as  Josephus  states  thus  much  we  may  be  sure 
that  he  could  have  said  more.  He  could  have  described  a  movement  going  on  of  which 
Antioch  was  a  most  powerful  centre, — a  movement  backed  up  by  the  country  east  and 
west  of  that  great  city,  reaching  first  to  Tarsus,  then  to  all  the  cities  of  Asia  Minor  on 
the  west,  perhaps  to  Galatia,  possibly  to  the  Euphrates.  It  might  be  inferred  from 
Acts,  x.  45,  xi.  1,  2,  and  Galatians  that  the  movement  at  Antioch  had  reached  propor- 
tions that  surprised  the  Southern  Diaspora  and  those  east  of  the  Jordan ;  for  they  still 
observed  the  Law  of  Moses.  Jerusalem  had  been  destroyed  thirty  years  before  Jo- 
sephus died,  and  probably  may  have  been  of  no  assistance  to  the  spread  of  the  new 
feeling.  In  fact  it  is  to  the  Northern  movement  at  Antioch  that  we  must  attribute 
the  results  merely  hinted  at  in  the  Book  of  Acts.  After  150  the  conflict  with  the  Cir- 
cumcision was  in  full  blast,  hence  the  Epistle  to  the  Galatians.  Reading  backwards 
from  Matthew,  v.  17-19,  20,  x.  5-7,  16,  we  get  the  animus  of  the  Ebionites ;  possibly 
of  the  Holy  Land.  For  a  time  the  Greek  converts,  like  their  Jewish  teachers  might  be 
contented  with  expectant  Messianism  as  in  the  Apokalypse.  The  Jews  were  persistent 
in  waiting.  But  it  is  clear  that  some  one  later  put  forth  the  theory  that  the  Messiah 
had  come  already.  It  would  seem  to  have  been  a  Jew ;  for  who  else  but  Jews  could 
have  written  the  basis  of  our  first  three  Gospels  ?  It  seems  more  probable  that  the 
Christian  movement  had  its  origin  in  the  Diaspora  itself. 

2  The  Jews  alone  started  the  whole  thing.— Acts,  xi.  19,  xiv.  1,  21,  26,  xv.  41,  xvi. 
1  ;  Josephus,  Wars,  vii.  3.  It  started  from  Antioch  first.  Also  the  Circumcision 
question  had  to  be  treated  in  Epistles  ;  but  not  in  the  beginning.  Galatians,  i.  16,  17, 
points  to  a  direct  connection  with  the  transjordan  Ebionites  in  Iturea,  or  somewhere 
between  the  Dead  Sea  and  Damaskus  ;  at  Beroea  possibly. 

3  Rome  will  be  a  village,  says  the  Third  Sibyl.  The  Fifth  Sibyl  says :  Land  of 
Italia,  on  account  of  which  many  saintly  believers,  among  the  Hebrews,  and  the  True 
shrine  have  perished.— Gallaeus,  I.  p.  575.  The  Fifth  Sibyl  says  the  City  of  the 
Latin  Land  shall  remain  all-desolate  for  ages.  Book  V.  sends  Rome  to  Tartarus. 
Book  VI.  sings  the  Great  Renowned  Son  of  the  Immortal  to  whom  the  Highest  Father 
gave  possession  of  a  throne  when  he  was  not  yet  born.  Since  on  account  of  flesh  the 
double  (nature)  was  put  together,  and  Cleansed  (he  was)  by  currents  of  Jordan's  River. 
From  Primal  Fire  First  Theos ;  and  he  too  born  by  the  beneficent  Spirit,  and  (borne) 
in  the  white  feathers  of  a  dove.— Sixth  Sibyl. Book,  lines  1-7.  So  far  in  the  Sibyls,  we 
have  not  met  the  Crucifixion.  Although  the  Sixth  Sibyl  tastes  of  the  Gospel  accord- 
ing to  Matthew  or  Luke  or  certain  antecedents  of  Luke.  The  Third  Sibyl  says  :  And 
then  surely  God  will  send  from  heaven  a  King  and  He  will  judge  each  man  in  blood 
and  in  the  light  of  fire  !  See  the  counterpart  of  this  in  Rev.  xviii.  7,  8.  xix.  13,  20,  21. 
xx.  10, 12.  White  was  the  Dove,  white  the  Spirit,  and  white  the  throne  of  Almighty 
Judgment.  An  elevated  throne  in  appearance  like  the  frost,  while  its  circuit  re- 
sembled the  circle  of  the  radiant  sun.— Henoch,  xiv.  18.  And  underneath  the  Great 
Throne  came  out  streams  of  flaming  fire.  ibid.  19.      A  Great  White  Throne.— Rev.  xx. 


THE  GREAT  ARCHANGEL  OF  THE  EB10NITEB.        091 

Christianism  is  a  separated  tendency  of  Judaism.  But  the 
gospels,  all  of  them,  seem  to  have  been  a  new  departure, 
based  on  Iessaian,  Ebionite  and  Jewish  antecedents,  morals, 
and  parables,  preceded  by  a  work  that  was  eminently  Jewish 
(possibly  the  production  of  the  Diaspora),  that  knows  not  the 
Gospels,  nor  Peter,  but  the  Lamb,  the  Logos,  and  Rome's 
destruction  under  the  divine  Judgment.  The  Jews  read  the 
Septuagint  Greek,  therefore  the  Diaspora  writes  in  Greek, 
living  among  Greeks  at  Antioch.  Saturninus  taught  Doketism 
strongly  enough. — Diet.  Chr.  Biogr.  III.  220 ;  Irenaeus,  I.  xxii. 
Paris,  1675.  The  Old  Testament  is  Doketist,  except  so  far  as 
the  Son  of  Dauid  enters  into  the  controversy. 

The  largest  part  of  the  Christian  dogmas  came  from  the 
Jews,  and  what  was  Jewish  seems  to  have  been  largely  taken 
from  the  Babylonians,  Assyrians  and  Persians.  Nine  tenths 
of  the  Christian  belief  originally  came  from  the  teachings 
of  the  Jewish  rabbis  and  the  expectations  of  the  saints.  But 
owing  to  the  frequent  use  made  of  the  Septuagint  Greek 
Version  in  the  New  Testament  the  Duke  of  Somerset  infers 
that  the  Evangelists  had  a  closer  connection  with  the  Greek 
Jews  than  with  their  Hebrew  countrymen.  "  The  Syrian 
churches  were  from  the  first  in  the  closest  union  with  Pales- 
tine."— Diet.  Chr.  Biogr.  III.  218.  But  Paulinism  is  said  to 
wear  an  Alexandrian  tint. 

Causation,  like  gravitation,  is  continuous  in  the  universe, 
but  it  goes  on  through  existing  secondary  causes  ;  not  by  fiat. 
"The  Greek  synagogues  must  have  exercised  considerable  in- 
fluence in  modifying  the  old  Hebrew  doctrines.  The  Jews  scat- 
tered throughout  the  chief  cities  of  the  Roman  Empire  could 
not  comply  with  the  religion  of  Moses.     They  could  neither 

11.  All  this  shows  that  the  line  of  prophecy  in  Henoch  is  continued  in  Revelations. 
The  connection  between  the  two  is  immediate,  while  there  is  direct  relation  with  Per- 
sian doctrine  and  nearly  none  with  the  4  Gospels.  Here  then  is  one  Christian  system 
without  the  Crucifixion  narrative,  consequently  an  earlier  one  than  that  exhibited  in 
the  Gospels.  Christianism,  like  all  new  germs,  had  to  grow,  and  a  new  departure 
occurs  in  the  Gospels.  No  wonder  that  the  Christians  (Jews  ?)  were  called  Sibyllists. 
Justin  (Apol.  I.  p.  150)  mentions  Christ's  "Judgment"  of  every  human  race.  In 
(his  he  connects  himself  with  the  Jewish  Sibyl.  But  the  Sibyl  mentions  no  crucifixion 
of  the  Christos.  The  Sibyl  was  too  early.  So  was  Philo;  for  he  does  not  mention  it, 
although  he  lived  to  years  after  A. p.  35.  Ernst  \  on  Bunsen,  Symbol  des  Kreuzes,  152, 
Bays  that  the  Apokalypse  does  not  mention  the  Cross  (in  dieser  Schrift  von  dem 
Kreuze  nicht  die  Redeist)  and  that  John's  Revelation  establishes  the  prechristian  doc- 
trine of  tin'  enlightenment  of  mankind  through  the  Word,  the  Spirit  or  the  Wisdom  of 
God,  symbolized  by  the  Central  Light  of  the  Candelabrum  of  Moses.  —Rev.  i.  18,  1<». 


992  THE  GHEBERS  OF  HEBRON. 

conform  to  the  Law  nor  understand  the  language  in  which  it 
was  written.  For  them,  the  synagogue  had  become  a  substi- 
tute for  the  Temple,  and  the  scribe  had  superseded  the  priest. 
Every  synagogue,  moreover,  was  under  the  control  of  chosen 
elders — masters  in  Israel.  Different  teachers  or  expounders  of 
Scripture,  unconsciously  or  designedly,  introduced  diversity 
of  doctrine."  Targums  differed  one  from  another ;  Alexandria, 
Rome  and  Antioch  could  have  their  varieties  of  opinion,  while 
Jerusalem  might  have  its  own  Talmud  as  Babylonia  had  hers. 
Galatians  opens  up  the  discord  between  the  Paulinist  and  Pe- 
trine  views  on  the  subject  of  circumcision,  a  source  of  conten- 
tion between  the  synagogues  of  Syria  and  those  of  Antioch  and 
the  Grecian  states  of  Asia  Minor  involving  the  "  repudiation  of 
Judaism."  The  question  was  sprung,  was  there  a  difference 
between  Jew  and  Gentile  ?  Was  the  Law  superseded  by  faith 
in  the  Christos  ?  "  In  the  way  that  they  call  a  sect's  opinion, 
so  I  serve  the  God  of  our  ancestors ! " — Acts,  xxiv.  14.  In  the 
Paulinist  tradition  Christianism  although  released  from  the 
obligations  of  the  Jewish  Law  was  blended  with  the  traditions 
of  the  Jewish  schools  (in  the  minds  of  the  Diaspora). — Duke 
of  Somerset,  Chr.  Theol.  p.  165.  Turning  to  Justin  Martyr, 
Irenaeus  and  Tertullian,  their  arguments  are  evidently  un- 
founded inferences  drawn  from  what  was  called  the  Good 
Tidings  or  from  Matthew's  Gospel  and  from  the  Hebrew  Bible, 
which  is  itself  based  on  the  a  priori  assumptions  of  the  gnosis 
and  the  Euhemerist  theory  that  "  the  Gods  had  been  men." 
But  all  the  theologies  have  been  a  priori  theories  unsustained 
by  actual  facts.  The  Budhists  saw  that  on  this  planet  creation 
is  continuous  and  continuing.  We  are  here  face  to  face  not 
with  revelation  but  with  the  world  of  idealism,  the  world  of 
the  gnosis,  the  Kabalah,  the  Septuagint,  Samaritan,  and  Jew- 
ish tradition,  the  gnosis  of  Philo,  Chaldaea  and  India,  the 
Mysteries  of  the  Sabian  Dionysus,  the  Arab  Sun,  the  Gnosis  of 
Simon,  Menander,  Saturninus,  St.  Matthew  and  Justin  Martyr, 
all  based  on  the  oriental  philosophy,  the  fiction  of  '  spirit  and 
matter '  in  their  supposed  eternal  opposition  one  to  the  other. 
Secondary  causes  have  in  time  produced  vast  changes.  These 
last  are  still  operating  new  creations.  It  is  difficult  to  find  a 
unit  that  is  not  the  result  of  a  compound,  a  conjunction  of 
causes  inter  se.  It  took  almost  two  centuries  of  self-denial, 
eunouchism,  and  Messianic  ideas  before  the  Gospel  according 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        993 

to  Matthew  was  issued.  Observe  that  Matthew  does  not  call 
himself  an  apostle  ;  but  the  Pauline  author  has  uo  hesitation 
in  calling  himself  one. — 1  Cor.  i.  1  ;  ix.  1,  2,  5.  The  word 
apostle  does  not  mean  always  one  of  the  12,  but  a  missionary. 
-1  Cor.  xii.  28,  29  ;  Rev.  ii.  2  ;  xviii.  20 ;  Rom.  xvi.  7.  But  the 
Paulinist  uses  the  word  Gent  ilex,  showing  that  he  was  a  Jew  of 
the  Diaspora. — 1  Cor.  v.  1  ;  Rev.  ii.  26.  Poinans,  x.  12,  xi.  1-3, 
11-13,  23,  is  Hellenist-Ebionite. — Rom.  i.  3 ;  Galatians,  iv.  4. 
The  fragments  of  Dionysius  of  Corinth  about  173-176  present 
no  evidence  whatever  of  the  existence  of  our  Synoptic  Gospels. 
— Supernat.  Bel.  II.  166.  But  Justin  Martyr  about  160  or  later 
indicates  the  existence  of  what  was  supposed  to  be  the  Gospel 
according-  to  the  Hebrews.— ibid.  I.  213,  289,  423 ;  II.  159.  He 
does  not  mention  Paul ;  and  if  Matthew  and  Paul  wrote  in  the 
first  century  Paul  could  hardly  have  avoided  all  mention  of 
the  supernatural  birth  of  Iesu  and  the  details  given  by  Mat- 
tlicw;  and  Justin  could  not  have  avoided  all  mention  of  Paul. 
All  three  writers  were,  very  likely,  quite  late. 

Coming  to  the  final  tpiestion,1  Did  the  Jews  have  the  doc- 
trine of  the  '  Atonement '  as  applied  to  their  Messiah  ?     The 

1  The  Lamb  of  the  God  who  takes  away  the  sin  of  the  world. — John,  i.  29.  The 
Jewish  doctrine  of  the  atonement  by  the  slain  Paschal  Lamb  when  applied  to  a  Slain 
Messiah  (Dan.  ix.  26  ;  Nork.  Rab.  Diet.  p.  395)  reappears  in  Rev.  v.  5,  (i,  '.),  13,  vii.  10, 
14,  17,  xii.  10,  11  ;  1  Cor.  xv.  3.  And  that  the  earlier  purpose  of  the  Apokalypse  orig- 
inally was  Jewish  is  obvious  and  can  be  seen  from  Rev.  ii.  26,  hi.  9,  vii.  4-8,  xvii.  1,  5, 
6,  7,  9.  What  is  now  Christian  was  once  Jewish  thought. — Levit.  iv.  20,  ix.  7,  xvi.  10, 
33,  34.  The  Slain  Lamb  indicates  the  Jewish  Diaspora  doctrine  of  atonement !  The 
Jews  applied  it  to  their  Messiah.  The  Christians  followed  suit. — Justin  Dial.  p.  58. 
The  mere  addition  of  the  name  Iesus  does  not  turn  a  Jewish  writing  into  a  Christian  one, 
for  Iesous  is  only  the  Greek  translation  of  the  Syrian  Icsua,  which  means  the  Saviour 
Angel  Metatron.  The  only  way  to  separate  tin  Christian  effectually  from  tin  .!<  tr  was 
to  write  some  gospels  (that  the  Jew  had  never  heard  about,  or  rejected  as  unauthentic) 
and  produce  an  Epistle  to  the  Galatians.  He  had  no  fear  of  a  rabbinical  doctrine  if 
the  Christian  adopted  it.  Rev.  i.  13,  16,  v.  6  points  to  the  Jewish  and  Chaldaean  iao 
Sabaot  h  with  7  horns  and  7  eyes  which  are  the  7  spirits  and  the  7  rays  of  the  Chaldaean 
Seven-rayed  God  who  carried  up  the  souls  to  heaven.  This  is  Metatron  Iesua  whom  the 
Christians  (and  the  Jews)  have  represented  as  the  Slain  Lamb  in  this  case.  Rev.  i.  5, 
ii,  7,  v.  9i  seems  to  point  to  an  early  combination  between  the  dispersed  Jews  and  the 
Greek  Christian  converts  at  Antioch.  The  original  .Jewish  groundwork  of  the  Apok- 
alypse (in  spite  of  perhaps  Christian  later  alterations  and  rewriting)  gleams  up  all 
through  the  chapters.  The  word  Ecclesiai  does  appear ;  but  why  Christians  should 
write  those  three  chapters  against  Rome-Babylon  is  inconceivable,  unless,  at  an  earliest 
period,  Jews  ami  Greeks  equally  hoped  for  the  total  ruin  of  the  Great  City.  It  was 
not  very  early  when  John  could  write  to  seven  Ecclesias,  from  Ephesas  to  Laodikea. 
Nor  was  it  early  when  Justin,  Dial.  p.  39,  mentions  "  the  New  Testament,"  and  (p.  43) 
the  "  Logia  "  of  the  Saviour. 
63 


994  THE   GHEBERS  OF  HEBRON. 

Ialkut  Paibeni  fol.  30.  col.  4  says :  "  The  Messias  carries  the 
sius  of  Israel."  The  Sohar  to  Moses,  fol.  85.  col.  346,  says. 
When  Israel  still  dwelt  in  the  Holy  Land  the  bringing-  of 
Offerings  in  the  Temple  caused  all  sorrows  to  keep  away  from 
men  ;  now,  however,  it  is  the  Messias  who  averts  those  evils 
from  the  children  of  men.  The  Sohar  to  1  Mos.  fol.  114  says  : 
From  that  day  when  the  evil  Serpent  persuaded  the  Adam 
it  got  power  over  the  children  of  the  world,  and  the  world  can 
not  free  itself  from  the  punishment  of  the  Serpent  until  King 
Messiah  comes !  According  to  the  Pesicta  Rabbathi,  fol.  G2a, 
the  Messiah  willingly  submitted  to  all  the  sorrows  destined 
for  him. 

In  the  month  of  the  Zodiacal  Lamb,  the  Redeemer  was 
expected  to  come  to  judge  the  Jews  and  Christians.  The 
slaughter  of  the  lambs  the  evening  before  the  Passover  signi- 
fied expiation. — Nork,  Real-Worterbuch,  III.  153,  IV.  443. 
Gautama-Buddha  constantly  taught  the  doctrine  of  vicarious 
suffering,  suffering  borne  for  the  good  of  another.  He  gave 
his  body  and  blood  to  a  hawk  to  save  the  life  of  a  dove. — Bun- 
sen,  Angel-Messiah,  p.  49. 

According  to  M.  Renan,  the  evangels  are  the  Galilean  pop- 
ular preaching,  the  agadas.  Therefore  Messianist.  The  agada 
made  Christianism.  Hillel,  the  authors  of  the  apokalypses 
and  apocryphas  are  agadists,  pupils  of  the  prophets. 

Christianism  contained  adverse  parties,being  a  thing  of  de- 
scent, growth,  and  party.  Irenaeus  marks  the  period  following 
the  consolidation  of  the  Ecclesia  by  the  uniformity  of  doctrine 
that  the  Gospels  after  the  middle  of  the  2nd  century  estab- 
lished. Justin,  p.  54,  complains  that  in  his  time  the  name 
Christian  was  applied  to  many  with  whom  he  did  not  agree. 
These  are  the  Pseudochristoi  and  Pseudapostoloi,  many  w-ho 
taught  to  speak  and  to  do  what  is  godless  and  blasphemous,  com- 
ing in  the  name  of  the  Iesous  ;  and  there  are  among  us  of  the 
designation  of  the  men,  such  as  the  man  from  whom  each  Di- 
dache  and  opinion  started.  And  others  in  one  way  or  another 
teach  .  .  .  with  wdioru  we  do  not  communicate  .  .  .  who  confess 
only  the  name  Iesous,  and  call  themselves  Christians  .  .  .  And 
of  them  are  certain  called  Markionites,  Valentinians,  Basili- 
dians,  Satornelians,  and  others  of  one  name  and  another,  etc. 
— Justin  vs  Trypho,  p.  54.  From  Justin's  knowledge  of  these 
sects,  some  of  whom  were  c[uite  as  late  as  Valentinians,  for  in- 


THE  GREAT  ARCHANGEL  OF  THE  EBIOXITES.        995 

stance,  one  would  think  the  passage  as  late  as  180.  Therefore 
he  might  well  have  used  Peter's  Gospel  or  Matthew's,  or  the 
Apokalypse,  or  have  known  all  the  opinions  that  Irenaeus  a 
few  years  later  anathematises.  Justin  is  a  late  Christian,  but 
he  tells  us  something-  occasionally,  and  can  be  used  as  a  as  it 
ness  against  certain  claims  of  the  Ecclesia,  regarding  Tradition 
from  the  apostoloi  of  the  iirst  century.  Clemens  Al.  informs 
us  that  Yalentinus  (about  160),  like  Basileides,  professed  to 
have  direct  traditions  from  the  apostles.  He  would  not  have 
needed  tradition  if  he  had  known  any  Gospels  that  he  believed 
to  have  apostolic  authority.  And  even  in  the  time  of  Irenaeus 
the  Valentinians  rejected  the  Writings  of  the  New  Testament 
which  they  would  not  have  done  if  the  Founder  of  their  sect 
had  acknowledged  them. — Supern.  Eel.  II.  75-77,  225  ;  Iren.  III. 
2.  1.  Justin  constantly  says  'k  Magi  from  Arabia."  ( l.il.it  ians,  i. 
17  also  points  to  Arabia,  where  the  Nazoria  and  Ebionites  were. 
Justin  mentions  the  New  Testament,  the  logia  (sayings),  and 
tells  us  that  Markion  is  still  teaching. 1  There  were  earlier  evan- 
gelical writings  no  longer  extant. — Luke,  i.  1.  The  Gospels 
did  not  originate  complete  as  we  now  have  them  but  are  the 
result  of  revisions  of  previously  existing  materials. — Sup.  Eel. 
I.  397.  The  Apokalypse  ranges  along  with  the  Sibylists,  the 
4th  Esdras  and  the  Book  of  Henoch  ;  it  expects  the  End  of  the 
world  and  the  Final  Judgment.  It  knows  none  of  the  apos 
ties,  no  sayings  of  Iesu,  no  logia,  no  Crucifixion.  If  it  knows 
neither  the  Gospel  of  Luke  nor  that  of  Matthew  other  gospels 
came  in  between  the  Apokalypse  and  the  two  Canonical  Evan- 

1  It  is  a  very  significant  circumstance  that,  just  where  there  is  a  question  whether 
our  canonical  Gospels  were  in  existence  about  160-166.  Justin  should  quote  altogether 
from  some  uncanonical  gospel  and  that  Markion  should  manufacture  his  own  (Mark- 
ion'.?) gospel  on  tin-  l.asis  (according  to  "Supernatural  Religion  "  )  of  another  uncanon- 
ical evangel.— Sup.  Bel.,  412,  417,  427  ;  II.  81.  The  great  transformation  of  Christian- 
ity was  effected  by  men  who  had  never  seen  Jesus.— ib.  II.  486.  The  inference  is  that 
Markion  and  Justin  did  not  know  any  canonical  evangel,  else  they  would  have  quoted 
it  or  referred  to  it.  If  the  canonical  evangels  existed,  why  should  Justin  of  Samaria 
and  Rome  quote  from  any  others'?  Resch,  p.  159,  and  Marshall  hold  that  there  are 
variant  antecanonioal  readings  that  go  back  to  the  days  when  the  Aramaic  Gospel 
might  be  supposed  to  be  still  in  use.  Has  Justin  used  them  ?  He  semis  t<>  have  relied 
as  much  on  the  Old  Test,  as  mi  the  Evangel!  In  our  Greek  Matthew  various  sources 
(authorities)  are  clearlj  discernible. — Resch,  85.  The  long  5  in  Matthew's  Nazdrenes 
identifies  them  with  those  in  the  Dekapolis,  the  Basantis,  and  Beroea.— Epiphanius, 
Haer.,  xxix.  7.  Justin's  1st  Apology  does  not  use  the  word  Nazi  raioi,  bul  Christianoi 
instead.  His  other  leading  words  arc  Hystaspes,  the  Sibyl,  and  Markion.  ll«'  then 
must  bo  late. — Acts,  xi.  26,  27.  NazSr,  too,  is  a  late  form ;  therefore  Matthew's  Gos- 
pel is  late,  describing  the  Nazorcnes  of  Epiphanius. 


996  THE  GHEBERS  OF  HEBRON. 

gels.  Tlie  more  Christianisni  was  spiritualised  by  Pauliuism 
to  lift  it  to  a  Worldreligion  so  much  the  further  it  was  re- 
moved from  Judaism,  and  after  the  efficiency  of  Paul  was  ex- 
erted Christianism  ceased  to  agree  with  Judaism  in  its  foun- 
dation principles  and  the  Katholic  Church  developed  itself  on 
their  newly  established  basis,  only  still  connected  with  Judaism 
through  the  old  sources  of  the  revelation.1  Luke  knew  the 
version  of  the  precanonic  evangel  followed  by  Matthew,  and 
he  also  knew  that  followed  by  Paul. — A.  Resell,  pp.  31,  32,  134. 
Resch  supposes  a  primitive  Hebrew  text  of  the  Evangel  and  a 
large  number  of  variant  offshoots  therefrom. — ib.  32,  111,  135, 
136,  150,  151.  But  these  testify  to  a  great  movement  of  the 
Eastern  mind  in  an  Essenian  or  Ebionite  direction  under  the 
influence  of  the  doctrine  of  spirit  and  matter — a  general  convic- 
tion like  that  which  filled  the  world  with  cloisters  from  Egypt 
to  England. 

The  belief  in  a  Saviour  Angel 2  had  been  prevalent  from  the 
date  of  Daniel's  and  Isaiah's  prophesies,  and  Saturninus 3  be- 
lieved  in   a  Salvator.     See  Isaiah,  lxiii.  9.     When  Herakles 

1  Jost,  p.  147.  They  were  called  Iessaians  before  they  were  called  Christians. — 
Epiphanius,  Haer.  xxix.  4.  The  NazOrenes  lived  in  Beroia  around  Coelesyria,  and  in  the 
Basantis  in  Kokabe,  and  in  the  Dekapolis  around  Pella— carefully  practised  in  the  He- 
brew dialect,  and  having  the  Evangel  according  to  Matthew  most  complete  in  Hebrew 
letters.  They  read  all  the  Law  and  the  Prophets  and  the  Sacred  Books. — Epiphanius, 
Haer.  xxix.  7-9.  With  this  agrees  Matth.  v.  17,  18.  No  wonder  that  Galatians  was 
written  against  them,  since  they  kept  sabbaths  and  circumcision. — xxix.  7 ;  they  pro- 
bably had  a  Hebrew  Evangelium  resembling  our  Matthew. 

2  Rev.  i.  13,  16,  gives  us  the  Light  of  Mithra,  his  Seven  Planets  and  7  rays.  Num- 
bers, xxiii.  3,  4,  shows  that  Iahoh  (the  Dual  Divine  Power)  was  present  at  the  High 
place  of  transjordan  Sabians.  So  that  the  religions  on  both  sides  of  Jordan  were  the 
same.— 1  Sam.  ix.  12,  14  ;  1  Kings,  xi.  7  ;  xiv.  23 ;  Jer.  xxxii.  35.  The  Old  Testament 
religion  resembles  the  Mithra  worship  one  hundred  years  before  the  Apokalypse  ap- 
peared. 

3  Markion  and  Valentinus  lived  not  so  long  ago  (says  Tertullian) — about  in  the  reign 
of  Antoninus.  At  first  they  were  believers  in  the  Church  of  Rome  under  the  blessed 
Eleutherus  (a.d.  177-190). — Tertullian,  De  Prescript. ,  xxx.;  Contra  Marcion,  iv.  4.  In 
the  tenth  year  of  the  reign  of  Commodus,  Victor  succeeded  Eleutherus  who  had  held 
the  episcopate  for  thirteen  years. — Eusebius,  H.  E.,  v.  cap.  xxii.  The  tenth  year  of 
Commodus  was  a.d.  190.  The  Superscription  to  Justin's  1st  Apologia  addresses  Loukios 
as  a  philosopher,  when  he  was  only  eight  years  old, — according  to  Diet.  Chr.  Biogr.  III. 
p.  567.  This  could  easily  occur  in  case  the  superscription  were  not  originally  a  part  of 
the  Apologia.  The  Superscription  is  at  variance  with  Tertullian,  xxx.  1.  Eusebius  and 
several  MSS.  change  philosophos  into  philosophou.— ib.  III.  563.  But  the  author's  copy, 
Paris  1551  (or  1553 ;  the  title  page  has  been  slightly  inked  just  at  the  date),  reads  dis- 
tinctly '  philosophos.'  The  M.  D.  L.  are  uninjured  and  perfectly  distinct.  To  address 
a  boy  at  all  is  strange,  in  such  a  matter.  This  might  suggest  that  the  Superscription 
was  added  for  effect,  or  to  put  an  earlier  date. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITES.        997 

goes  to  Hades,  Homer  depicts  him  dark  as  night.  Krishna's 
name  means  the  black.  The  Arich  Anpin  of  the  Kabbala  is 
the  source  of  all  light.1  In  the  Kabalah  the  Crown  is  the 
Lightpoint  and  the  Hidden  Wisdom.2  From  the  Crown  pro- 
ceeds an  endless  Light.— Gelinek,  p.  127.  Krishna  in  India 
was  Herakles  ;  being-  the  Incarnation  of  Vishnu  he  is  Light  of 
Light,  In  the  Kabalah,  Christna (King  of  Light)  and  Chiistos 
would  probably  represent  the  same  idea.3  Mithra  dips  his  be- 
lievers, promises  expiation  of  sins  from  baptism,  signs  his 
soldiers  on  the  forehead,  celebrates  the  oblation  of  bread,  puts 
on  the  appearance  of  the  resurrection.  The  Samarians  were 
Kuthim  from  Persia  and  must  have  known  the  Mithra  myste- 
ries. Justin,  p.  145,  says  that  there  were  gnostic  Christiani 
who  held  the  doctrines  of  Menander.  The  Yalentinians  used 
the  name  (Iesua  or)  Iesous.  Philo  mentions  the  Archangel 
Lord  (Philo,  p.  400) ;  and  Aristotle  said  that  man  and  the  Sun 
produce  man.— Julian,  in  Solem,  iv.  p.  151.  It  would  be 
singular  if  the  Jews  had  a  Saviour  Angel  Iesua,  and  the  Sam- 
aritans should  not  know  the  name  Iesoua.— John,  iv.  25.  But 
the  name  Iesous  (Iesua)  means  Soter  (Saviour)  in  the  Hellenic 
dialect.  Whence,  too,  the  Angel  said  unto  the  virgin  "You 
shall  call  his  name  Iesous,  for  he  shall  save  (so,  sozei)  his 
people  from  their  sins. — Justin,  Apol.  I.  p.  148.  Out  of  the 
name  Iesua  came  the  ultimate  conception  of  a  Messiah  pre- 
figured in  the  signs  Ram  (Aries)  and  Virgo.  Aries  is  the  Ver- 
nal Lamb  !  Iesua  is  the  Angel  who  resurrects  the  souls,  and 
carries  them  up  like  Bel-Mithra.— Bodenschatz,  II.  192.  Jus- 
tin, p.  87,  speaks  of  the  Mithra-mysteries  in  the  cave  as  pain- 
fully like  the  Christian  story  of  the  birth  of  Iesu.  Perhaps  it 
was  Iesoua  in  Simon's  doctrine  who  appeared  as  Son  in  Judea 
and  suffered  the  apparent  death  which  was  all  that  the  Gnos- 
tics admitted,  and  old  Samaritan  belief s  about  the  Messiah  may 
have  been  in  some  way  blended  with  that  current  of  Gnostic 
teaching  of  which  Simon  in  Samaria  was  the  fountain  head. — 
Ant.  Mater,  258-9  ;  Justin,  p.  144.  When  Kerinthus  held  that 
the  Father  was  Unknown,  his  Christos  was  very  likely  of  the 
Markioniteorder,  asarkos.  Justin's  first  Apology  144.  145,  158 
mentions  Simon,  Menander  and  Markion  together.      Justin,  p. 

i  Gelinek,  136,  '-'14,  254,  336. 
Mb.  136. 

3  See  above,  pp.  580,  601,  012 ;  John,  i.  1-4 ;  ix.  5  ;  Codex  Nazoria,  I.  10. 


998  THE  GHEBERS  OF  HEBRON. 

144,  locates  Simon  Magus  at  Eome  under  Klaudius  Kaisar 
(in  41-54).  It  was  in  the  time  of  Klaudius  that,  some  say,  the 
report  was  published  of  the  resurrection  of  Iesu.  But  as  Jus- 
tin has  not  proved  fortunate  in  his  account  of  Simon's  statue, 
Klaudius  may  not  date  Simon  more  accurately.  The  efforts  to 
depreciate  Simon  in  the  eyes  of  Christians  only  make  him  out 
of  more  consecpience  in  connection  with  the  origin  of  Chris- 
tianism,  and  raise  suspicions  that  there  is  something  in  refer- 
ence to  Simon's  connection  with  the  story  of  Samaritan  Mes- 
sianism  that  has  not  been  told.  The  Gnostics  were  the  earliest 
Christians.  Elxai,  about  a.d.  95,  belonged  to  the  family  of  the 
Essenes  and  Ebionites  and  acknowledged  that  there  was  a 
Christos,  but  says  nothing  about  a  Jesus. — Hilgenfeld,  N.  T. 
Extra  Canon,  fascic,  III.  157,  159,  163,  164 ;  Epiphan.,  Haer. 
xix.  1,  3.  He  calls  Christos  the  Great  King. — ib.  3.  So  Matth. 
xxiv.  5,  27,  30 ;  xxv.  34. 

Epikurus l  started  with  the  denial  of  supernatural  interfer- 
ence as  a  practical  postulate.2  He  did  not  know  all  that 
"physics"  was  to  achieve  for  human  "  pleasure,"  but  he  per- 
ceived the  error  of  the  assumption  that  proximate  causes  have 
a  supernatural  cause.  The  agnostic  sees  this  error  imme- 
diately ;  the  Sadukee  probably  saw  it ;  the  blind  Pharisee  saw 
but  the  dreams  of  his  superstitious  fancy,  which  the  zealot  re- 
lied on. 

Nature  never  says  anything  different  from  what  wisdom 
says.3  All  being  is  force.  All  life  is  action  and  tension  of 
force.  All  the  faculties,  sensation,  imagination,  understanding, 
reason,  will  are  of  the  same  nature,  they  differ  only  in  degree. 
All  are  the  affirmations,  the  diverse  energies  of  one  and  the 
same  force,  and  this  force  seems  to  be  inherent  in  highly  or- 
ganised forms  of  matter,  a  quality  of  organised  matter,  not  an 
entity  separate  from  it.  So  the  food,  after  being  changed  by 
natural  forces,  enters  into  a  stage  of  vitality,  becoming  incar- 
nate in  the  flesh,  the  nervous  system  and  the  organs  of  mind,  a 
living  body.  Renan  says  that  it  is  by  chemistry  at  one  end 
and   by  astronomy  at  the  other,  and  especially  by  general 

1  born  B.C.  302.  If  Josephus  had  known  of  the  Evangels,  it  would  not  have  been 
necessary  to  interpolate  his  "  Antiquities,"  xviii.  ch.  3.  3,  and  xx.  9.  1. 

2  Westminster  Rev.  April  1SS2,  pp.  148,  167. 

3  Juvenal,  Sat.  xiv.  320.  The  Evangel  according  to  the  Hebrews  said  that  the  Jor- 
dan took  fire  at  the  Baptism  of  the  Iesu. — Renan,  Origines,  106  ;  Hilgenfeld,  N.T.  ex- 
tra canon,  fasc.  iv.  p.  17,  20. 


THE  GREAT  ARCHANGEL  OF  THE  EBIONITEB.       999 

physiology,  that  we  really  grasp  the  secret  of  existence  of  the 
world  or  of  God,  whichever  it  may  be  called.1  Mankind  have 
lived  for  ages  as  forms  of  matter.  Life  and  mind  have  only 
been  proved  to  exist  in  animal  organisations.  The  spirits, 
like  the  dead,  manifest  neither  life  nor  mind ;  and,  in  case  of 
injury  to  the  brain,  if  life  continues,  mind  ceases. 

There  is  one  infallible  law  of  existence:  that  man  must 
learn  by  human  experience,  not  by  Revelation.  The  above- 
given  detailed  data  of  the  eccentric  efforts  of  the  oriental  mind 
show  that  the  nature  of  ideas  and  things  is  always  based  upon 
a  preexisting  status.  Nothing  happens  by  miracle  or  unpre- 
pared but  the  law  of  direct  causes  is  justified  in  its  effects. 
All  is  the  outcome,  the  product,  of  the  combination  of  results 
(themselves  prepared  by  immediate  preexisting  conditions)  as 
well  as  of  the  propagation  of  ideas  gained  in  the  world's  con- 
stant succession  of  experiences.  Two  things  are  essential  to  a 
sound  inference  ;  a  sound  material  and  a  knowledge  of  the 
fads.  All  the  theory  in  the  world  will  not  make  up  for  the 
absence  of  fact. 

We  have  examined  the  theory  of  causation  exhibited  in 
Phoenician,  Chaldaean  and  Israelite  antecedents.  We  have 
demonstrated  the  persistence  of  faith  in  the  dualist  philos- 
ophy, which  rests  on  the  mistaken  theory  that  such  a  separate 
unknown  quantity  as  spirit  ever  existed.  The  failure  of  one 
of  the  two  factors  in  dualism  destroys  the  theory.  Yet  it  still 
lies  at  the  foundatiqn  of  every  creed  to-day.  Die  Natur  er- 
zeugt  im  Nervenorganismus  die  Seele,  die  Kultur  entwickelt 
daraus  den  Geist  als  logische  Kraft,  macht  die  sinnliche  Welt 
zum  Material  fiir  Ideen.— Prof.  Friedrich  Korner,  Thierseele 
and  Menschengeist,  p.  22.  Nature  produces  in  the  nerve- 
organism  the  soul,  culture  develops  from  it  the  spirit  as  log- 
ical  power,  makes  of  the  sensible  world  material  for  ideas. 

And  eloquence  and  sublime 

Wisdom  and  statesmanlike 

Impulses  man  has  taught  himself,  and  in  time  of  uncomfortable 

Frosts  to  avoid  the  open  fields, 

All-inventive.     He  comes  without  resource  upon  nothing 

Destined  to  occur  ;  as  to  Hades  alone 

He  shall  not  contrive  an  escape. — Sophokles,  Antigone,  354-364. 

1  Ronan,  Recoil,  of  Youth,  p.  220.  But  the  Sons  of  the  Sakhya  hold  fast  to  the 
principle  that  the  course  of  the  world  has  had  no  beginning. 


1000  THE   GHEBERS  OF  HEBRON. 

Quid  Styga,  quid  Tenebras,  quid  nomina  vana  timetis, 

Materiem  vatuin,  falsique  piacula  mundi  ? — Ovid,  Metam.  xi.  154,  155. 

Why  do  you  fear  Styx,  why  Shades  of  Darkness,  why  empty  names, 

The  stock  in  trade  of  the  priests,  and  the  punishments  of  an  unreal  world  ? 

—Ovid,  Met.  xi.  155. 
The  nature  of  mind  cannot  arise  alone  without  body, 
Nor  exist  far  apart  from  nerves  and  blood. — Lukretius,  de  rerum  natura, 

III.  790. 
Mortal  is  the  soul,  since  changed  in  the  limbs 
It  so  very  much  loses  life  and  prior  feeling. — Lukretius,  III.  769. 

Kesch,  p.  113,  regards  Mark's  Gospel  as  a  Targrim  to  select- 
ed parts  of  tlie  Hebrew  primal  Evangelium.  The  internal  evi- 
dence in  Justin's  two  accepted  writings  points  to  the  existence 
of  a  (nameless)  Evangel  prior  to  our  first  three  Gospels.  Jus- 
tin's "  Memoirs  of  the  Apostles  "  and  Papias's  inquiries  about 
what  the  '  apostles '  may  have  said  make  the  '  apostles '  respon- 
sible for  the  tradition.1  The  Gospel  according  to  the  Hebrews 
was  called  the  Gospel  according  to  the  Apostles.' — Sup.  Rel., 
I.  427.'  The  Revelation  of  the  Mystery  was  the  revelation  of 
the  secret  tradition.  The  truth  cannot  be  found  out  by  those 
who  know  not  tradition.3 

1  The  unerring  tradition  of  apostolic  preaching. — Hegesippus  ;  in  Sup.  Rel.,  I.  442. 

2  According  to  Epiphanius,  Haer.  xxx.  13,  the  Hebrew  Gospel  so-called  (named  by 
the  Ebionites  "after  Matthew")  was  adulterated  and  mutilated. — Dnnlap,  Sod,  II.  46, 
47.  "And  this  they  call  Hebraicon." — Haer.  xxx.  18.  "In  the  Evangel  according 
to  the  Hebrews  which  even  to-day  is  used  by  the  Nazarenes,  according  to  the  Ajjostlex, 
or,  as  the  most  think,  according  to  Matthew." — Hieronymus,  adv.  Pelag.,  iii.  2. 

3  Non  possit  ex  his  (Scripturis)  inveniri  Veritas  ab  his  qui  nesciant  Traditionem. — 
Irenaeus,  III.  cap.  ii. 


POSTSCEIPTA. 

P.  79,  note  7.  The  date  of  the  Hebrew  Bible  (speaking  generally)  was  the 
Encratite  Period  after  B.C.  145.  See  Isa.,  iii.  16,  lii.  14,  lvi.  4,  5  :  Dan.,  i.  12. 
To  leave  out  the  celebration  of  the  .Mysteries  altogether  (we  see  them  still  cele- 
brated in  Ezekiel  viii.)  and  to  describe  the  life  of  the  principal  deities  as  the  life 
of  human  beings  (not  the  principia  of  the  universe)  this  is  Euhemerism.  But  it 
is  the  point  of  view  that  Moses  starts  from.  Thus  if  we  turn  Osiris-Asari  and 
Isis  in  Phoenicia  into  Isari  Israel  and  Aisah  (Eua),  or  Brahma  and  Sarasvati  into 
Abrahm  and  Sahra-Sarah.  and  describe  their  life  on  earth  as  human  beings  we 
will  have  done  what  Moses  did  for  Adamas  and  Eua.  for  the  Mithra  and  the 
Mooncrescent,  for  Ani  and  Iuno,  for  Keb  (Kub)  and  Kubele  (<\  b 

P.  304.  Aphorite.  Assuming  a  Phoenician  word  hapharah  (the  fruit-giver) 
f rom  pliari  =  fruit,  we  have  conjectured  a  form  Ixtphori  which  the  Greeks  may 
have  altered  into  foam  given  Aphrodata  :  from  aphros,  foam  of  the  sea. 

P.  374,  line  18.     For  Tertullian,  read  Irenaeus. 

P.  410,  top.     See  Isaiah,  vii.  8,  !) ;  xvii.  1,  3  (viii.  4). 

P.  458.     See  Acts,  ix.  2,  19,  22 ;  xi.  19-22. 

P.  466,  line  7.     See  1  Cor.  xv.  3,  4.      Pp.  469,  472,  read  Shemia. 

P.  470.     &v». 

P.  481.  hv  (the  acute  accent  becomes  the  grave  when  other  words  follow  in 
connection). 

P.  564,  for  sunchronous,  read  synchronous. 

P.  583,  lines  12-30.  There  was  a  church  at  Damascus  in  the  4th  century  ; 
and  tradition  says  that  the  head  of  John  the  Baptist  was  preserved  at  Damascus. 
— Boston  Advertiser.     Compare  pp.  470.  471. 

P.  606.  Epiphanius  does  not  deny  that  the  Nazoraioi  preceded  the  Kerinth- 
ians  ;  for  the  Essenes  were  Nazarenes.  Kerinthus  was  probably  an  Ebionite  Jnda 
ist,  connected  with  the  Nazoria  at  Beroea,  the  Xazorenes  of  Matthew,  ii.  23,  v.. 
vi.,  vii..  x.  and  Epiphanius,  Haer.  xxix.  7,  9,  of  the  Nazoraioi  in  Syria,  the  Dekap- 
olis,  Galilee,  Pella  and  East  of  the  Jordan  ;  because  Epiphanius,  ii).  5,  says  the 
Nazoraioi,  being  by  race  Jews,  adhered  to  the  Law  and  Circumcision.  Kerinthus 
did  the  same.  But,  under  Justin's  dictum,  he  was  a  Christian,  although  a  little 
ultra  regarding  the  Angels.  Matth.  v.  17,  18,  while  adlu  ring  to  (he  J>  voWl  Law, 
adds  '  until  all  things  shall  happen.1  The  long  o  in  the  Xazorenes  of  Antioch, 
Beroea  and  Matthew,  assures  the  identity  of  Matthew's  sources  ;  and  James,  the 
son  of  Ioseph  and  brother  of  the  Lord,  is  declared  a  Nazoraios  a  Nazorene. — 
Epiphanius,  xxix.  4. 

P.  646,  line  2.      With  the  name  Asariel  compare  Eliazar. — Gen.  xv.  2. 

P.  675,  read  Emanationslehre.  P.  676.  for  vocantur,  read  vocatur. 

P.  775,  lines  38,  39,  the  gnosis  is  found  in  the  Septuagint  and  in  Philo  Ju- 
daeus. 

I'.  789,  for  Betar,  read  perhaps  Bitthera. 

P.  793,  note  1.  The  Karpokratians  held  that  the  Devil  carried  the  souls  of 
the  perished  to  his  Chief  who  is  one  of  the  makers  of  the  world.  This  last  de- 
livers them  to  another  angel  to  be  shut  up  in  bodies  again.  Irenaeus,  I.  xxiv. 
See  this  treatise,  p.  888.  As  Justin  p.  54  mentions  neither  Kerinthus  nor  Kar- 
pokrates,  but  Mhrkionites,  Justin  is  late 

P.  823,  line  31,  read  "  but  one  intelligent  Soul." 

P.  852,  line  10,  for  avoided  giving,  read  has  not  left. 


1002  POSTSCRIPTA. 

P.  94G,  line  10,  for  "  must  have,"  read  must  have  been. 

P.  995,  lines  41,  42.  No  such  word  as  Nazoraios  is  used  in  Justin's  Dialogue, 
although  Matthew's  Gospel  has  it.  Justin  evidently  does  not  follow  Matthew  in 
this  instance.  He_(p.  98)  uses  the  word  Christianos ;  distinguishing  between 
Christian  and  Naz5rene.  He  (p.  106)  recognises  Iesu  as  a  Galilean.  But  Epi 
phanius  recognises  the  Nazoraian  sect  at  Beroea  ;  Matthew,  ii.  23  recognises  them. 
Justin  does  not.  Justin,  p.  109,  mentions  the  Diaspora.  It  is  plain,  then,  either 
that  Justin  refuses  to  mention  the  Nazoraioi  of  Beroea  and  the  Jordan,  or.  else, 
that  Matthew's  Gospel  was  not  known  to  Justin.  If  Justin  is  late,  so  is  Matthew' 
xxii.  21,  xxviii.  19.  Epiphanius  could  not  tell  which  came  first,  Kerinthians  or 
Nazorenes.  He  says  they  were  contemporaneous  ;  and  that  all  Christians  were 
then  equally  called  Nazorenes. — Epiphan.,  xxix.  1.  Kerinthus,  then,  may  have 
been  a  Nazorene  Ebionite.  The  Christianism  of  the  Orient  proved  superior  to 
the  civilization  of  Greece  and  the  errors  of  Rome. 

The  Opinion  of  the  '  Nazoraioi '  is  mentioned  in  Acts,  xxiv.  5  and  in  Luke 
xxiv.  19  we  find  Nazoraios.  All  men  called  the  Christians  Naz5raioi. — Epiphan., 
Haer.  xxix.  6.  The  son  of  loseph  was  born  a  Nazorene. — ib.  4.  Like  Eusebius! 
Epiphanius,  4,  5,  says  that  Philo  (when  he  was  writing  ahout  the  Iessaians) 
wrote  concerning  the  Christians  ;  and  he  says  that  Iesous  is  called  Therapeutes 
and  Iatros  and  Soter.  They  were  called  Iessaioi  for  a  short  time  after  the  (as- 
cension) taking  up  of  the  Saviour,— disciples,  to  be  sure,  of  the  apostles,  I  mean 
the  at  this  time  designated  Nazoraioi,  being  by  race  Jews,  adhering  to  the  Law 
and  circumcised.— ib.  5.  Epiphanius,  xxix.  6,  distinctly  asserts  that  the  Chris- 
tians, after  A. D.  70,  were  called  Nazorenes.  This  New  Sect  was  located  in  Be- 
roea, Coelesyria,  the  Dekapolis,  the  country  around  Pella  and  beyond  the 
Jordan  in  Arabia.— ib.  7.  The  author  of  Matthew's  Gospel  found  them  there. 
The  author  of  Galatians  sought  them  in  Arabia. — Gal.  i.  17.  They  use  the  New 
Testament  and  the  Old,  being  Jews  and  nothing  else.  They  agree  with  the 
Jews  in  all  respects  except  the  belief  in  Christ.  They  do  not  agree  with  the 
Christians  because  they  observe  the  Law,  Circumcision,  the  Sabbath,  etc.  Re- 
garding Christ  I  cannot  say  if  they  consider  him  a  mere  man,  seduced  by  the 
perversity  of  what  we  have  mentioned  concerning  Kerinthos  and  Merinthos,  or 
believe  that  he  was  born  of  Maria  through  the  holy  spirit. — ib.  7.  It  is  clear 
just  where  portions  of  Matthew's  Gospel  came  from.  *  From  these  late  Nazorenes, 
who  gave  up  being  called  Jews  or  Christians.  Against  them  Galatians  was  writ- 
ten. They  began  there  (in  Beroea,  etc.)  all  the  apostles  having  resided  in  Pella. 
Their  Haeresis  had  its  beginning  after  the  siege  of  Jerusalem. — ibid.  7,  p.  80. 
Dindorf.  This  fits  in  exactly  with  Matthew,  v.  17,  18.  xxii.  21.  Justin  is  late, 
since  he  knows  about  the  Markionites  ;  he  knows  Christians,  but  not  Nazoraians 
nor  Matthew  perhaps.  But  these  last  are  later  than  Justin, — having  dropped 
the  word  Christian  and  taken  a  name  unknown  to  Justin.  Then  Justin  scarcely 
knows  Peter,  but  Matthew  builds  his  Church  upon  Peter.  Our  4  Gospels  must 
be  the  latest  of  all,  three  using  the  word  Nazorene,  while  Mark  yields  to  Caesar 
as  Matthew  does. 

P.  996  (222  and  982).  Justin,  Dial.,  p.  81,  mentions,  in  connection  with 
Mithra-Mysteries,  Dionysus  torn  to  pieces,  dying,  and  rising  again  !  The  Son  of 
Dios,  he  is  Zeus-Belus  or  Bel-Mithra  the  Logos,  the  Archangel  and  Soter. — 
Exod.  xxiii.  21.  Isa.  lx.  16.  See  Movers,  I.  553,  555.  See  above  page  71, 
note. 

Pp.  996  and  729.  In  the  8th  year  of  the  New  Sothiac  period  (a.d.  138) 
we  find  the  head  of  Serapis  surrounded  by  the  7  planets,  the  whole  within  the 
12  Zodiac  signs.  — Sharpe,  Egypt,  II.  177,  178.  Ptolemy  (a.d.  127  to  161)  held 
that  the  planets  revolve  round  the  earth.  Rev.  i.  13,  16,  agrees  with  the  time  of 
Serapis-worship  and  the  period  of  Ptolemy,  who  took  observations  in  127.  In 
127-134  Jews  might  expect  Rome's  ruin,  as  in  Rev.  xviii.  2,  4,  8-10;  but  not 
after  Betar  fell  in  135.  The  Planets.— See  Exodus,  37,  Numb  .  23.  2  Kings,  23. 
For  the  basis  of  Nazorene  spiritualism,  see  Plutarch,  Iside,  62,  79,  and  Philo 
before  him.  Serapis  is  the  Logos,  Source  of  all  life,  God  of  heaven.  Hades,  the 
sun,  God  of  the  dead  and  the  next  world,  to  reward  the  good  and  punish  the 
wicked.     Comp.  Matthew,  xxv.  34,  41,  Rev.  xx.  12. 


P08T8CBIPTA.  L003 

In  the  Sohar  II.  fol.  4.  col.  14  the  King  Messiah  is  mentioned  four  times. 
In  Sohar,  I.  fol.  63.  col.  249  the  Messiah  is  called  by  the  name  of  the  Holy 
Blessed  God.  This  is  Jewish  and  Christian  Messianism.  St.  Jerome  in  the 
fourth  century  had  seen  an  evangel  in  Palestine  written  in  Hebrew  letters  and 
the  Aramean  language  ;  but,  of  course,  he  was  no  witness  to  the  source  from 
which  it  came.  It  differed,  some,  from  Matthew's  Gospel.  But  we  learn  from 
Epiphanius  that  it  must  have  been  a  Gospel  of  the  Nazorenes, — a  sect  subsequent 
to  the  Essenes,  called  lessaians.  and  probably  an  offshoot  from  the  Essene  (Iee- 
sene)  sect  of  Healers  both  of  the  body  and  soul. — See  Philo,  De  Vita  Cont.,  1. 
2;  Matth.  iii.  1,  13;  xi.  8.  Epiphanius  could  not  trace  back  these  Nazorenes 
beyond  the  time  of  the  Kerinthiaus.  125-145;  But,  like  Galatians,  i.  17.  he 
finds  them  in  Arabia  ;  and  follows  them  from  the  Hauran  up  to  Beroia,  south- 
east of  Antioch  ;  where  Acts  finds  the  Paulinists.  Did  then  this  Gospel  of  the 
Nazorenes  (which  Matthew's  Gospel  in  Greek  presupposes,  or  which  presupposes 
a  Gospel  of  the  Diaspora)  have  its  origin  in  Caesarea,  Galilee,  the  transjordan 
region,  or  Beroea  near  to  Antioch  V  Parts  of  Justin's  first  Apologia  and  of  his 
Dialogue  may  have  been  written  after  an  evangel  resembling  the  Gospel  accord- 
ing to  Matthew. 

The  THIRD  sacrifice  to  the  Saviour. '—Plato,  Philebus,  66.  The  Sun  the 
Great  God  of  the  realms  above  and  below. 

King  Bacchus  wept  to  dry  the  tears  of  men.  —  Nonnus,  xii.  171. 

Aesculapius  issues  from  the  sun  and  is  called  Saviour. — Movers,  I.  534; 
Dunlap,  Sf>d,  1.  93. 

I  know  my  Redeemer  lives  and  at  the  Acheron  will  stand  over  the  dust,  and, 
after  my  skin,  these  (parts)  shall  be  destroyed,  and  from  my  flesh  I  will  see 
Aloh. — Job.  xix.  26. 

In  the  Mysteries  Dionysus  lifts  up  the  souls  to  heaven,  raising  the  dead  as 
Saviour  Angel.  He  is  called  the  Soter,  Saviour. — Pausanias,  II.  37.2.  Dionysus 
Saotes  (Saviour)  is  a  sitting  statue.— Pausanias,  III.  27.  2.  Jews  and  Christians 
adored  Serapis.  The  head  of  Serapis  was  surrounded  by  the  7  Planets.  He  is 
the  Sabaoth,  the  Creative  Number.  The  Creator  is  over  the  7  orbits.  So,  too, 
Colossians,  i.  16  ;  Rev.  i.  13,  16,  18;  xix.  11,  13.  The  Jewish  Angel  Iesua 
carried  the  souls  of  the  rabbins  up  to  heaven. — Bodenschatz,  II.  192.  Iesua  is 
the  Saviour  Angel  of  the  Divine  Presence.— Isaiah,  lxiii.  8,  9.  The  Creator  is 
over  the  Seven  Orbits,  the  Seven  Rays  of  the  Chaldaeans. — Dunlap,  Sod.  fl.  p. 
3;  Lydus  de  Mensibus,  iv.  98.  p."  112  ;  Julian,  Oratio  v.  p.  172;  Movers. 
Plionizier,  I.  550-555  ;  Julian,  IV.  p.  136.  Asseman  calls  Iesua  the  God  of  the 
Nazaria.  Justin  Martyr  (against  Trypho,  p.  76)  speaks  of  the  being  SAVED 
through  the  grace  of  the  Lord  Sabaoth  (the  Lord  of  the  7  planets).  The  1 
Samuel,  ii.  6,  has  these  words  :  Ihoh  (Iacchos.  Iachoh,  lahoh)  makes  descend 
to  Sheol  (Hadesj  and  makes  go  up  (again).  Here  is  the  Resurrection  doctrine 
in  the  Mysteries.  So  too  in  1  Sam.  xxviii.  13,  we  behold  the  Gods  in  the 
Dionysiac  procession  ascending  from  the  bowels  of  the  earth, — where,  as  the 
psalm  says,  the  body  was  manufactured. — Psalm  exxxix.  8,  15.  This  is  the 
Dionysiac  doctrine.— Pindar,  Threnoi  8.  Orpheus  founded  the  Dionysiac  and 
the  Eleusinian  Mysteries.  He  is  Dionysus  Melampous.  He  is  the  God  of 
Heaven,  the  Sun,  the  earth,  and  Hades-Sheol.  His  feet  are  black  in  Hades  ; 
Herakles  was  black  as  night,— the  Midnight  8rjN  in  Homer.  This  is  the  religion 
that  the  Nazorenes  displaced.  Hermes  (the  Solar  Wisdom,  the  Logos)  was  ad- 
dressed as  the  Saviour.  Aeschylus,  Choephorae,  lines  1-5;  Psalm,  lxxiv.  12  : 
Operating  salvations  in  the  lowest  part  of  the  earth.  In  the  Mysteries  man's 
body  was  thought  to  have  been  woven  in  the  subterranean  cavern  by  the 
nymphs  out  of  pitchers  containing  water,  milk  and  honey  See  Julius  Popper, 
Ursprungd.  Monotheism,  370,  371,  414  ;  Gen.  xxxii.  24;  Hosea,  xii.  4.  5.  From 
Hades  Aesculapius  raised  the  dead.— Euripides,   Alkestis,  127.     The  Katharsis 

1  One  Zeus,  One  Hades,  One  Helios  esti  Sarapis. -Julian,  in  Solem.  Acheron  is 
represented  as  an  OH  man  with  a  humid  vestment  reclining  upon  a  dark-colored  Dm. 
The  river  Acheron  in  Hades,— the  final  End.  Serapis  was  called  Aesculapius  —  Nork 
(or  Korn),  105  Frage,  p.  97.  Joaephns  says  nothing  about  Serapis,  although  he  must 
have  known  of  Serapis  worship.     He  must  have  known  Daniel,  ix.  26. 


1004  P0ST8CH1PTA. 

and  the  Katharrnoi  and  the  Baths  would  indeed  make  the  man  pure  in  body  and 
soul. — Plato,  Cratylus,  405  A. 

The  purification  verses  give  us  this  and  then  too  that  world. 

Through  them  the  man  goes  into  paradise,  goes  to  immortality. — Samaveda 
II.  5.  2.  8.  Benfey. 

The  power  of  Aelios  illumines  the  night  there  below. — Pindar. 
The  Septuagint  Version  of  1  Kings,  xv.  12  using  the  expression  -ras  TeAeras 
points  directly  to  Initiations  in  the  Mysteries.  Numbers,  xxv.  3,  5,  by  using  the 
word  TereKta/xti/ov  and  eVeAt cr&r)  'Icrpcn/A  rw  /Zee\<payu>p  points  to  the  Mysteries  ! 
The  Teh  tai  (Initiations)  are  again  plainly  mentioned  in  the  Septuagint. — 1  Kings, 
xv.  13.  Dionysus  and  the  Ourania  the  Arabians  think  the  Only  God. — Hero- 
dotus, iii.  8. 

As  mortal  Dionysus  concealed  an  immortal  shape. — Nonnus,  x.  195. 

Dionysus  having  life's  end  the  again-recalled  commencement. — Nonnus,  vi 
175. 

The  komos  of  Chthonian  (Subterranean)  Luaios  (Redeemer). — Nonnus,  xxxi. 
149. 

And  him  She  restored  to  life  ;  and  to  the  long  eyes 

Of  the  long-haired  Redeemer  allotted  such  youth, — 

If  ever  mortal  womb  bore  so  youthful  a  form. — Nonnus,  xxxv.  338-340. 

Dionysus  Guardian  of  the  human  race. 

And  God  twines  about  his  locks  as  crown 

A  reptile  lying  upon  the  dark-colored  ivy, 

Having  a  snaky  mitre,1  a  sign  of  his  youth. — Nonnus,  vii.  99. 
The  Adam-Dionysus  having  the  two  sexes  in  himself,  the  serpent  of  Eua  is 
accounted  for  in  Eden. — Genesis,  iii. 

Grote's  Plato,  vol.  I.  p.  13,  mentions  the  central  point  of  the  Pythagorean 
kosmos  as  fire  ;  and  the  Hebrew  first  cause  was  a  dual  lire,  Ash-Issa,  Asar -Sahra 
or  Asari-Isis.  The  priests  of  Herakles  wore  a  broad  stripe  on  their  tunic,  and, 
as  Herakles  was  the  Fire-king  (Moloch),  he  is  identified  with  the  double-gen- 
dered Adamas  Invictus,  Mithra. — Scacchus,  Myrothecia.  p.  1020  ;  Silius.  Punica, 
liber  3.  The  custom  was  to  give  the  incense  to  those  ungirded,  and  according 
to  the  law  of  the  fathers  to  distinguish  the  sacrificial  garment  by  a  broad 
stripe.  As  Herakles  was  the  Phoenician  Archal  (Arachal)  there  is  no  doubt  that 
this  style  of  garb  was  derived  from  Syria  or  Phoenicia. 

In  the  sun  He  has  set  His  tent.  —  Vulgate  psalm,  xix.  4. 

Then  from  the  sun  God  shall  send  a  King. — Sibylline  Books. 

Astrochiton  Herakles,  King  of  fire,  file-leader  of  the  world, 

Sun,  long-shadow-casting  Shepherd  of  mortal  life, 

Riding  spirally  the  whole  heaven  with  burning  disk. 

Rolling  the  twelve-monthed  path  of  light  the  son  of  time, 

Thou  bringest  cycle  after  cycle  ;  and  from  thy  chariot 

Eternity  flows,  formed  for  age  and  youth. 

Called  Belus  on  the  Euphrates,  in  Libya  Ammon, 

Thou  art  the  Niloan  Apis.  Arabian  Kronos,  Assyrian  Zeus. 

Whether  thou  art  Sarapis,  Egyptian  cloudless  Zeus, 

Or  Chronos,  or  many-named  Phaethon,  or  thou  Mithra 

Babylon's  Sun,  in  Hellas  Delphian  Apollo. 

Or  thou  Paieon  (Aesculapius)  pain-killer'2  or  Aither. — Nonnus,  xl. 

Their  Messiah  will  reveal  himself  out  of  the  midst  of  them.a — Targum  of 
Jonathan. 

1  Compare  the  snake  that  follows  Khuf  u's  oval.  The  first  altar  is  of  Dionysus  called 
Saviour. — Pausanias,  Cor.,  xxxi,  xxxvii.  Iachoh  raises  the  souls. — Hosea,  vi.  2;  Ezekiel, 
xxxvii.  4,  5,  13,  14.  This  is  Liber,  the  Liberator  from  Hades.  "E6v  0eoG  "HAio?  inrb  yijv. 
— Bishop  Epiphanius.  At  Memphis  the  Serapeum  was  in  the  Cemetery.  "  He  taught 
the  telefax  of  the  mystic  art  by  night." — Nonnus.  "  Zeus  is  Spirit,"  and  "appears  as  a 
little  child." — Plutarch,  de  Iside.  36  ;  Pausanias,  viii  31.  4. 

2  Iesoua,  the  just  man  through  whom  is  the  iasis  (cure)  of  weals  (stripes). — Justin 
(Trypho),  p.  42. 

3  The  Messiah  was  to  be  called  the  Name,  the  Tetragrammaton,  and  the  Face  of 
God. — Galatinus,  de  Arcanis,  liber  III.  cap.  vii.-x. 


POSTSCRIPTA.  1005 

From  Iudah  shall  King  Messiah  go  forth. — Syriac  1  Chron..  v.  2. 

roiiro  rb  tra<jxa  "  2uitt)^  rt/jacv  :  This  Sacrifice,  our  Saviour  ! — Rev.  v.  6,  i.  18. 
Justin,  Dial.,  p.  83. 
As  the  Scripture  says  that  (he)  is  SAVED,  Justin  p.  83  writes  hv  koX  o-eo-wadai 

avoLffravra,   who  also  is  BAYED  in  resurrection  I 

This  SAVING  Mystery,  this  is  the  Passion  of  the  Christos  — ib.  p.  84. 

A  mighty  and  great  Prophet  named  with  the  name  Iesou!  —  ib.  p.  85. 

Isaiah  calling  him  Angel  of  the  great  Will  (of  God).— ib.  65. 

Justin  quotes  Peter's  name,  and  for  the  Crucifixion,  blames  the  Jews. — Jus- 
tin, p.  83.  Therefore  he  was  a  late  Christian  performing  the  part  peculiar  to 
the  Gospel  of  Peter  and  the  late  Christian  Gospels  that, ftimr  ('<tisn\  -Utter  than 
Rev.  xvii.,  xviii. — Matthew,  xxii.  21  ;  Justin.  Apol,  1.  38.  Justin  seems  nelrly 
as  late  as  the  Clementine  Homilies  ( — Sup.  Rel.  I.  413-415),  as  late  as  the 
Paulinistl  Was  the  Gospel  of  Matthew  as  late  as  Galatians  ?  It  looks  as  if  it 
might  have  been  so.  Justin  used  a  Nazoraian  or  Ebionite  Gospel.-  See  Justin 
p.  85;  Mattli.  xxv.  11  ;  Clem.  Horn.,  xix.  2;  Sup.  Rel.  I.  415,416.  Justin, 
p.  101,  mentions  Peter. — See  Dialogue,  100.  So  do  the  Clementine  Homilies. 
The  Nazorenes  used  the  Gospel  of  Peter  (the  Aramean  Gospel  according  to  the 
Hebrews) — Sup.  Eel.,  L  411),  420.  Clementine  Homily,  iii.  18  and  .Matthew, 
xxiii.  2,  3.  mention  the  Scribes  and  Pharisees  in  the  seat  of  Moses.  Matthew, 
v.  17,  18,  adheres  to  the  Law  ;  which  is  Ebionite.  The  Iessaians  and  Ebionites 
kept  the  Law  of  Moses.  The  Nazorenes  (not  Jews)  could  keep  the  Law  of  Moses 
and  at  the  same  time  hate  Scribes  and  the  Pharisees. — Matthew,  xxiii.  3-8. 
Like  the  Samaritans,  they  expected  a  Messiah  ;  but  the  Jewish  expectation  of  a 
Messiah  was  not  exactly  that  of  the  Samaritans  or  Nazorenes.  probably.  .Mat- 
thew follows  an  Essene-Nazorene  view,  with  some  alterations  of  another  sort. 
Bpiphanius,  Haer.  xxx.  i,  attacks  the  Ebionites  ;  for  as  early  perhaps  as  150-160 
an  Aramean  or  Greek  Evangel  had  split  the  Iessaians  into  Nazorenes  and  Ebion- 
ites. The  Ebionites  were  called  Jews. — ib.  xxx.  1.  But  they  had  only  the 
name  and  the  rites.  Otherwise  distinct.  There  was  an  Ebionitish  Gospel  in- 
dicated by  the  Clementine  Homilies.  —  Supern.  Rel.,  II.  32.  The  author  of  the 
Homilies  has  no  idea  of  any  canonical  writings  except  those  of  the  Old  Testa- 
ment.— ib.  33.  Supernatural  Religion,  II.  37,  says  that  the  Clementine  Homi- 
lies, written  perhaps  about  the  end  of  the  2nd  century,  never  name  or  indicate 
a  single  Gospel  as  the  source  of  the  author's  knowledge  of  evangelical  history. 

Clementine  Homily  iii.  18  and  Matthew  xxiii.  2,  3  exhibit  the  split  that  took 
place  among  the  original  Iessaians,  show  the  (Messianist) point  of  Junction,  also 
the  Law  of  Moses  and  Jewish  rites  ;  but  they  split  into  Nazorenes  and  Ebionites, 
according  as  they  differed  in  regard  to  the  Messiah  ;  for  they  were  called  Chris- 
tians before  they  took  the  name  Nazorenes.  Justin  using  the  word  Christians  ; 
Matthew  using  the  word  Nazorenes.  The  split  of  the  Iessaians  occurred  on  the 
question  of  the  nature  of  the  Messiah.  They  had  Philo's  Logos  and  Great 
Archangel,  the  Jewish  Presence  Angel,  Kerinthus's  Christos.  Matthew's  party 
declared  for  the  virginal  birth  of  the  Christos,  the  Kerinthians  declared  against 
it  and  against  the  Crucifixion  of  the  Messiah,  the  Ebionites  believed  in  a  Great 
Archangel  who  was  created.  Justin  held  to  the  Logos  party,  as  the  Apokalypse 
and  Matthew  give  it,  but  he  does  not  call  the  Christian  a  Nazorene.  Epiphanius 
in  the  4th  century  did  not  know  which  were  the  earliest,  the  Kerinthians  or  the 
Nazoraians  ! — EpiphaniuB,  Haeresis,  xxix.  1.  ed.  Petavius,  I.  p.  117.  Con- 
sequently, the  Nazoraians  were  later  than  the  Nazarene  Iessaians  ;  and  the  slim 
way  Irenaeus  treats  of  Kerinthus  was  meant  to  belittle  the  position  of  Kerinthus 
and  Kerinthians.  to  deprive  them  of  their  historical  importance  in  the  growth 
of  Messianism  and  in  their  relation  towards  the  special  sect  of  Nazorenes  which 

Matthew's  Gospel  appears  to  very  much   represent.     Justin  employing  tl x 

pression  Christians,  while  Matthew  prefers  the  word  Nazorenes.  would  suggest 
that  Matthew  wrote  at  a  later  stage  of  Messianism  than  the  time  of  Justin.  I'.ut 
appearances  cannot  always  be  relied  on,  for,  before  printing  was  invented, 
manuscripts  {easily  altered  and  interpolated)  were  in  use  The  date  of  the 
Nazorenes  between  Damaskus,  Caesarea,  Galilee  and  Antioch  or  Beroea  we 
estimate  at  about  A.D.  150-184,  in  reference  to  their  affording  a  substratum  on 


1000  PQSTSCRIPTA. 

which  the  Gospel  according  to  Matthew  could  have  been  arranged.  Epiphanius 
says:  "Nazoraioi,  in  order,  follow  these  (Kerinthians)  and  being  at  the  same 
time  with  them  or,  too,  before  them,  or  with  them,  or  after  them,  nevertheless 
contemporaneous ;  for  I  cannot  more  exactly  say  which  succeeded  to  which. 
For,  as  I  said,  they  were  synchronous  together  and  had  the  ideas  one  like  the 
other"  (ta  phroncmata  omoia  allelois). — Haer.  xxix.  1.  In  spite  of  what  Ire- 
naeus  writes,  it  gleams  through  his  words  that  the  spirit  Christos,  according  to 
Kerinthus,  was  not  the  man  Iesus. 

They  must  have  antedated  by  at  least  a  century  the  special  doctrines  of  the 
single  sect  of  Nazuraioi,  and  put  them  back  from  among  the  Nazorenes  and 
Ebionites  in  A.D.  160  to  about  a.d.  HO,  thus  too  early  splitting  the  Iessaioi  (the 
Essaian  Healers  of  the  soul)  into  the  two  cognate  sects  Nazorenes  and  Ebionim. 
The  time  of  Matthew,  cap.  i,  ii,  iii.  16,  17,  dates  (by  its  doctrine)  the  very 
height  of  controversy,  about  a.d.  160-180. — Matthew,  ii.  4  ;  Justin  on  the  Ara- 
bian Magi,  pp.  53,  86.  Supposing  the  Pastor  of  Hernias  to  have  been  written  as 
late  as  A.D.  150,  it  never  once  mentions  Iesous  nor  does  it  know  our  Gospels. — 
Antiqna  Mater,  97,  147,151,152  ;  Hernias,  2,  4ff.  But  Hermas  mentions  the  Son 
of  the  God  (Sim.  ix.  28)  and  the  Kingdom  of  the  God  (Sim.  ix.  20)  and  the  epis- 
kopoi  or  Overseers  (ix.  27;.  —  Then  the  4  Gospels  were  not  yet  written,  Iesua  as 
yet  known  only  as  the  Angel,  the  Son  of  the  God.  The  episkopoi  philoxenoi, 
hospitable,  loving  strangers,  have  a  Iessaean  aspect,  suggestive  of  the  rules  of  the 
Essene  episcopal  organisation,  the  directions  of  the  Didache,  and  the  Arabian 
hospitality  to  strangers.  Vide  Pastor,  Sim.  x.  Justin  speaks  of  the  great 
Sophia  of  the  Maker  of  all  things,  as  if  he  knew  both  Philo  and  Paulinist,  he 
mentions  the  first  and  second  Coming  of  the  Messiah,  and  if  he  skips  'Galatians  ' 
it  indicates  a  secret  consciousness  that  the  Paulinist  was  a  ticklish  subject  at 
that  time, — the  less  reference  to  him  the  better. 

Justin  Martyr  was  a  very  late  writer.  He  refers  to  the  Markionites  ; '  and 
his  knowledge  of  the  lost  gospels  (Hke  those  going  under  the  name  of  Peter  or 
'  the  Gospel  according  to  the  Hebrews  ")  is  so  complete  that  the  reader  continually 
fancies  that  he  is  reading  numerous  quotations  from  Matthew's  Gospel,  although 
the  author  of  '"Supernatural  Religion"  has  apparently  proved  the  contrary. 
His  reference  to  "  false  prophets  and  false  Christs  "  does  not  make  Justin  appear 
any  earlier. 

1  Markianoi,  Oualentinianoi,  Basilidianoi,  Satornelianoi. — Dialogue,  p.  54.  Editio 
Princeps,  1553,  Lutetiae  Paris. 


ERRATUM. 

The  reader  will  please  read  (on  Page  2,  line  28)  Arukaan  land. 

Also  note  (on  the  Title  page)  the  Hebrew  G  (gimel)  is  read  Gh  in  Mglh 
(Meghila). — Galatinus,  de  Arcanis,  iv.  fol.  cxl. 


1007 


POSTSCRIPT  A. 

Iesu  was  baptised  into  the  Nazoria  by  John  the  Nazori.  Like  the  later 
Nazoria  he  followed  the  Law  of  Moses.— Mt.  v.  IT,  IS.  What  was  called  the 
Hebrew  Evangel  according  to  Matthew  was  used  by  the  Nazaraei  at  Beroe  in 
Syria.  The  Beroian  Nazoria  are  identified  with  the  Arabians  that  St.  Paul 
visited. — Gal.  i.  17.  The  Nazoria  were  settled  at  Beroea. — Epiphanius,  Haer. , 
xxix.  6,  7.  The  "brothers"  sent  Paul  to  Beroea. — Acts,  xvii.  10;  xx.  4.  In 
Acts,  xxiv.  5,  6,  we  find  between  the  Nazoria  and  the  Jews  the  very  conflict  be- 
tween the  Nazorenes  and  Pharisees  that  is  mentioned  in  the  Gospel.  Acts  sends 
Paul  to  the  Nazoria  at  Beroea,  Galatians  sends  him  to  those  east  of  the  Jordan  ; 
for  Paul  was  a  ringleader  of  the  seel  of  the  Nazoraioi. — Acts,  xxiv.  5.  The 
Nazoria  in  100  could  safely  abuse  the  Pharisees,  so  long  as  the  Nazori  acknowl- 
edged Caesar. 

Mark,  xiii.  1,  says  "Teacher,  see  what  stones,  and  what  buildings!  There 
will  not  be  left  here  stone  upon  stone."  Jerusalem  was  the  greatest  shrine  of 
the  Jews.— Justin,  Apol.  I.  p.  147.  The  Nazoria  thought  so. — Mt.  xxiii.  2-8  ; 
Galat.,  i.  17,  18.  The  whole  chapter  xxiii  of  Matthew  was  apparently  written 
by  a  Nazori  in  the  last  third  of  the  2nd  century.  "  See  your  Temple  is  left 
deserted."— Mt.  xxiii.  38.  The  Temple  is  declared  already  desolate.  The 
Nazori  twits  the  Jews  with  the  murder  of  the  Prophets  and  the  Messiah.  The 
bitter  animus  of  the  Nazori  is  evident  in  Matthew's  Gospel,  and  the  violent  ani- 
mosity of  the  Nazoria  against  the  Pharisees  in  1(50  led  the  Nazorenes  to  charge 
the  Jews  with  the  crucifixion  of  the  Messiah. 

Why  do  the  disciples  of  a  Jewish  Messiah  quote  the  Magi  ?  The  Nazoria, 
with  the  Magi,  were  both  in  Arabia.  If  Matthew  wrote  about  170  he  brings  in 
the  Magi  to  influence  the  Transjordan  Nazoria.  In  160  the  Transjordan  adhered 
to  Moses,  as  did  Kerinthus,  but  hated  the  Jews. —Matt.  v.  17,  18  ;  iii.  7,  9.  In 
170  the  Nazorene  Iessaians  lived  east  of  the  Jordan. — John,  iii.  20,  x.  40;  Mt. 
xix.  1. 

If  Matthew  had  written  xxiii.  34  prior  to  A.D.  70  he  would  not  have  charged 
the  Jews  with  crucifying  the  Prophets.  The  Law  of  Moses  prescribed  stoning ! 
The  word  rrucifi/  is  contra  Moses.  A  Jew,  like  Iesu.  could  not  have  used  the 
word,  but  late  Nazorenes  and  Ebionites  could  perhaps  have  said  that  the  Jews 
crucified  the  Prophets.  Mt.  xxiii.  34  shows  that  Matthew  could  not  have  been 
a  Jew.  A  Nazori  must  have  written  the  Gospel  according  to  the  Hebrews. 
Mt.  v.  17,  18,  Luke,  xvi.  31,  adhere  to  the  Law  of  Moses  because  the  Nazoria 
did  so  in  the  2nd  century.  A  late  Nazori  sought  his  warrant  among  the 
Magi;  but  Iesu  is  represented  as  a  Jew  and  a  Nazori.  Matthew  introduces  the 
Magi  in  connection  with  the  Transjordan  Nazoria  in  170,  not  with  a  Jew  before 
70.  Iesu  is  described  in  the  1st  century  as  Baptist,  Iessaian,  and  Nazori.  Such 
was  the  Nazori  in  the  2nd  half  of  the  2nd  century. 


ERRATA. 

Page  2,  line  28.     Read,  Arukaan  land. 

Page  13,  line  27.     Read,  Caucasus. 

Page  102,  line  14.     Read,  igneous  principle. 

Page  106.     Read,  Astarta  the  feminine  part  of  Molocli-Herakles. 

Page  109,  line  10.     Read,  Pharali  gives. 

Page  156,  note  4,  line  6.     For  address,  Read  addresses. 

Page  179,  line  17.     Read  Tmolus,  not  Imolus. 

Page  198,  note.     Read  iubar.  not  inbar. 

Page  222,  line  3.     The  parenthesis  ends  after  the  word  Saturn. 

Page  237,  line  22.     By  Idumea  the  whole  desert  east  of  Suez  is  here  meant. 

Page  241,  line  8.     Read  Kassiotis. 

Page  250,  line  8.     Read  Tauris. 

Page  271,  note  4.     Read  arsenothelus  ;  not  arsenotheus. 

Page  288,  line  10.     Read  Iacche  ;  not  Iaeche. 

Page  353,  line  27.     Read  Justin's  first  Apology ;  not  Markion's. 

Page  387,  Hne  13.     Read  adhered. 

Page  392,  line  23.     Read  the  :  before  the  word  oriental. 

Page  421,  line  18.     Read  Alexandrian. 

Page  484,  lines.  6,  7.     There  is  some  doubt  on  this  point. 

Page  548,  line  3.     Read,  Matter;  not  Matters. 

Page  666,  line  7.     Read,  about  189. 

Pas?e  676,  line  3.     Read  vocatur  ;  not  vocantur. 

Page  679,  line  17.     Read,  about  189. 

Page  724,  line  12.     Read,  little  Cupido ;  not  Cupids. 

Page  823,  line  31.     Read,  but  one  intelligent  soul. 


Date  Due 

f\   a  \Qi*W 

#& 

Miinr 

f 

